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RECORDS OF THE PAST.
VOL. X.
EGYPTIAN TEXTS-.
NOTE.
Every Text here given is either now translated for the first
time, or has been specially revised by the Translator to the
date of this publication.
o
RECORDS OF THE PAST
ENGLISH TRANSLATIONS
t OF THE
ASSYRIAN AND EGYPTIAN MONUMENTS.
PUBLISHED UNDER THE SANCTION
OF
THE SOCIETY OF BIBLICAL ARCHEOLOGY.
VOL. X.
EGYPTIAN TEXTS.
Multae terricoHs linguae, coelestibus una.
LONDON:
SAMUEL BAGSTER AND SONS,
15, PATERNOSTER ROW.
z
-'^CORIM EL
V L.3 A-t'S d.''; . t i
CONTENTS.
Preface
The Stele of Iritisen
By Prof. G. Maspero.
The Stele of Beka
By FRAN901S Chabas.
Inscriptions of Queen Hatasu
By Johannes Dumichen.
Obelisk of Alexandria
By Francois Chabas.
Inscription of Haremhebi
By S. Birch, LL.D.
The Ancient Festivals of the Nile ...
By LuowiG Stern.
The Pastophorus of the Vatican
By P. Le Page Renouf.
Inscription of King Nastosenen
By G. Maspero.
Tablet of Alexander ^gus II.
By S. M. Dhach.
Contract of Marriage
By E. Revili-out.
PACE
i
29
37
45
55
67
75
CONTENTS.
PAGE
The Book of Hades 79
By E. Lefebure.
The Magic Papyrus 13S
By Francois Chabas.
The Addresses of Horus to Osiris ... ... ... 159
By Edouabd Naville.
Lists of Further Texts, Assyrian and Egyptian ... 165
Selected by the late George Smith, and
P. LE Page Renouf, F.R.S.L.
PREFACE.
The success which has attended the publication of
the " Records of the Past," and the favour with
which they have been received by the European
students and enquirers, has led to their continuation
as far as the present volume. Containing, as they do,
the translations of the most important historical texts,
they afford to the general enquirer access to most of
the sources from which he may derive contemporaneous
information. The student finds them invaluable for
the purposes of reference and comparison, when
sufficiently advanced to essay the depths of this
archaic literature without being buoyed up by original
documents transliterated and translated. The fact
that nearly all the principal Assyriologists and Egyp-
tologists have contributed to their pages is sufficient
to demonstrate that the " RECORDS " have been
regarded as an international enterprize, and available
for all the purposes proposed wherever the English
language is read or understood, which comprises at
least a hundred millions possible readers. The
present volume will be found to be very rich in the
translations of mythological texts, a branch of enquiry
which begins to attract more attention as the mine
of historical documents becomes exhausted. The
mythologies of Assyria and Egypt are particularly
11 PREFACE.
valuable for the due comprehension of ancient
religions, as they are the oldest of which contem-
porary documents have been preserved. Whatever
may be the antiquity of the Aryan mythologies, the
Greek, the Etruscan, or the Hindhu, it is evident
they only appear centuries after the Assyrian and
Egyptian, and had not been committed to writing till
a period comparatively recent compared with their
venerable predecessors. When there are no texts of
the period prior to the formation of a canon afterwards
implicitly followed, and when all the documents of
the age have disappeared, the question of the exact
texts of the older versions must always remain in
doubt. In Assyria and Egypt alone are found
duplicate texts with those variations which show that
here are the real sources of ancient history and
mythology. Although they stand distinct from the
Aryan mythology, yet their influence on Semitic
religion and thought was transmitted to the West.
Babylonia has left behind it documents at least fifteen
centuries before Christ, and Egypt at least two thou-
sand years. They vouch their own antiquity, and are
the fixed stars of ancient literature, at an incomparable
distance from the mythology of Greece, not repre-
sented by writing till the Roman Empire ; or the
Vedas and Puranas, only found in a written form in
times fabulously modern.
S. BIRCH.
25/A June, 1878.
THE STELE OF IRITISEN.
(Xlth DYNASTY.)
TRANSLATED BY
Prof. G. M A S P E R O.
'T'HIS fine stele, which is marked C 14, has been
published by Lepsius {Auswa/i/,Ta{. ix.) and Prisse
d'Avennes (Man. Egyptiens, pi. vii.) ; it has been often
alluded to, but never translated. It was found in Abydos
by Thedenat du Vent, who sold it to M. Cousin^ry;
it then passed to the Musee du Louvre. Champollion,
struck by the conformity of style which it offers to
stele 45 in Turin, ascribed it to the period of the
XXIst Dynasty, and tried to discover on it the names
of king Smendes and Psousennes (Lettres d M. le due
de Blacas, deuxihne Lettre, pp. 114-118). De Roug6
thought " it might be considered on the whole as
being one of the master-pieces of Egyptian sculpture"
{Catalogue des Monuments Egyptiens de la Salle du Rez-
de-chauss/e, 1849, P- 47 > ^^i^ Rapport adresse d. M. le
Directeur-GMral des Mushs Nationatix, 185 1, p. 17),
and his opinion was fully re-echoed by the Italian
Egyptologist Camillo Orcurti. The fact is, the first
draught of the hieroglyphics, which was done in red
ink and remains to this day visible, is exceedingly
fine, but the subsequent carving of the inscription,
although very elaborate, is by no means as excellent.
VOL. X. 2
2 RECORDS OF THE PAST.
The stele was erected for a certain artist named
Iritisen, in the reign of Mentuhotep, Rd-neh-kheru
(Xlth Dynasty). Iritisen and his wife Hapu, are
figured twice on it. First, in the lower part, sitting
together upon one seat, the lady with one arm
lovingly put around the neck of her lord, while the
man is smelling an alabastron full of perfumed oil.
Before them is represented a low table, piled with
every description of victuals, while above them runs
the legend :
" Funereal meal of bread and liquor, thousands of
loaves, liquors, oxen, geese, all good and pure things, to
the pious Iritisen, his pious wife who loves him, Hapu."
In the middle register Iritisen and his wife are
represented standing. Iritisen holds in the left hand
the long baton used by elders and nobleman, and in
the right the Pat ■=<=" sceptre. In front of them is
a procession of their own family, headed by
" His son, his eldest, who loves him, Usertesen ;"
then follow : " His son, who loves him, Mentuhotep,"
and " His son, who loves him, Si-Mentu;"
immediately after whom we find a lady,
" His daughter, who loves him, Qim,"
and " Her son, who loves her, Temnen."
There is every reason to think that Si-Mentu had
married his sister, and that Temnen was his as well
as Qim's child. Usertesen is about to sacrifice a
goose to his father, according to rite, and Mentuhotep
carries an ox-thigh for the same purpose.
THE STELE OF IRITISEN.
The inscription begins with :
The living Horus, who unites both lands, the Lord
of diadems, who unites both lands. King of Upper and
Lower Egypt (son of Ra, Mentuhotep), everliving;
his true servant, who is in the inmost recess of his heart,
and makes his pleasure all the day long, the devout unto
the great god, Iritisen.
Proscynem to Osiris, Lord of Mendes, Khent
Ament, Lord of Abydos, in all his places, that he may
give a funereal meal of bread and drink, thousands of
loaves, liquors, oxen, geese, linen, clothes, all good and
pure things, loaves without number," beer, spirits,' cakes of
the Lord of Abydos, white cream of the sacred cow
on which the manes like to feed, for the devout unto
Osiris and Anubis, Lord of the burying grounds, the
Chief of the artists, Iritisen.
I know the mystery of the divine Word, the ordinances
of the religious feasts, every rite of which they are
fraught, I never strayed from them ; I, indeed, am an
artist wise in his art, a man standing above (all men) by
his learning.
I know what belongs to sinking waters, the weighings
done for the reckoning of accounts, how to produce
the form of issuing forth and coming in, so that a
member may go to its place.
I know the walking of an image of man, the carriage
of a woman,' the two arms of Horus, the twelve circles
' Without reckoning.
' Sense doubtful ; possibly incalescere, fenere.
' Allusions to his skill as an artist in statuary.
2*
4 RECORDS OF THE PAST.
of the blasphemers, the contemplating the eye without
a second that affrights the wicked, the poising of arm
to bring the hippopotamus low," the coming of the runner.
I know the making of amulets, that we go without any
fire giving its flame, or without our being washed away
by water !
Lo ! there is no man excels by it but I alone and my
eldest legitimate son : god has decreed him to be ex-
cellent in it; and I have seen the perfections of his hands
in his work of chief-artist in every kind of precious stones,
from gold and silver even to ivory and ebony !
Funereal meal of bread and liquors ! Thousands of
wine, loaves, oxen, geese, linen, clothes, all good and
pure things, to the devout iRiTiSEN-the-wise, son of the
lady Ad.
' A mystical allusion to a passage in the Book of the Underworld.
THE STELE OF BEKA.
(in the museum of TURIN.)
TRANSLATED BY
FRANCOIS CHABAS.
'T'HE Records of the Past already contain some texts
of the class to which belongs the Tablet of Beka ; for
instance : the Inscription of Amenemheb (Vol. II.
p. S3); the Inscription of Ahmes Pennishem (Vol. IV.
p. 7) ; the Inscription of Seti son of Paramses {Ibid,
p. 33) ; the Inscription of Ahmes son of Pesabenhor
{Ibid, p. 63) ; and the Inscription of Samtati Taf-
nekht {Ibid, p. 6$).
But a number of by far more extensive texts than
those which have been published up to this day would
allow a larger harvest of information in the scope of
biography, history, and mythology.
The Tablet of Beka, the great Steward of the
Public Granary, (an office well known by the patriarch
Joseph's story), is on the contrary remarkable by the
6 RECORDS OF THE PAST.
sobriety of its contents. Instead of the long litanies
of gods and funereal genii, which usually tire the
attention of modern readers, cult and religion are
hardly mentioned in the text, which runs especially
upon philosophical ethics. Therefore this tablet
affords an excellent introduction to the study of the
Egyptian eminent doctrine, which revealed to the
initiated the unity and incomprehensibility of God,
while the multitude was abandoned to the cult of
material symbols.
The absurdities of the public cult have been
recorded by the historians more carefully than the
precepts of their occult science : Quis nescit ....
qualia demens ^gyptus portenta colat?
Nevertheless the classical antiquity has known
" that the first mortals who have revealed the secret
paths which lead to the divinity are those who drank
the excellent waters of the Nile."
With the assistance of a sufficient knowledge of the
Egyptian language we are now enabled to detect in the
Egyptian documents the information which neither
the Greeks nor the Romans could understand in their
time.
THE STELE OF BEKA.
1 A ROYAL gift of offerings to the person of the Steward,
of the public granary, Beka, the justified.
He says,
I myself was just and true, without malice,' having put
god in his heart," and having been quick to discern
his will.
2 I reach the city of those who are in eternity.
I have done good upon earth ;*
I have harboured no prejudice;'
I have not been wicked ;'
I have not approved of any offence or iniquity.
3 I have taken pleasure in speaking the truth ;
I have perceived the advantage it is to conform to this
practice upon the earth from the first action (of my
hfe) even to the tomb.'
My sure defence' shall be to speak it (truth) in the day
when
' Or, " evil," or, " perversity."
' This change of the personal pronoun is a common feature in Egyptian
inscriptions, and was reckoned an ornament.
^ Or literally, "the city which is in millions of years," i.e., for ever.
* Or, " I have made good things."
* Or, "wrong or damage to others." * This last word is obscure.
' Literally, **depuis Taction jusqu'a la tombe."
' Or perhaps, " escort," or, "guard; " the word is a rare one.
8 RECORDS OF THE PAST.
4 I reach the divine judges, the skilful interpreters," dis-
coverers of all actions, the chastisers of sins.
Pure' is my soul.
(While) living, I bear no malice.'
5 There are no errors' attributable to me, no sins of mine
are before their hand.'
I am come out of this trial' with the help of truth,' and
behold I am in the place of the ancients.*
Bring ye the food of truth' to the Steward
6 of the public granary, Beka, the justified.
He says : It was I who filled the heart of the Lord pf
the Two Regions, (who was) the beloved"" of tlie
King of Upper Egypt, the favourite of the King of
Lower Egypt, on account of my pre-eminent merits,
which were the cause of my promotion.
7 Great was I in the place of millions of true perfections.""
Wherever the King proceeded, I (always) approached his
person," and went jo)rfully round him adoring his
goodness each
8 day, and did homage to the double asp "' on his diadem
throughout all time.
The Steward of the public granary, Beka. He says :
I am a sahu^*' I who took pleasure in truth, conformably
' The 42 assessors of Osiris.
' The word rendered " pure " is also a rare one.
' In the original text there is an alliterative play of words in this phrase.
' Or, " there exists no abuse or wickedness of mine, my virtue is before
their hands."
' I.e., the judges. <> Literally, "of the.''
' Or, " the words of Thoth." s Or, " the place of the just."
" Literally, " its food."
"° Or, " the favourite friend." " The royal palace.
" Literally, " Whenever the king thrived before and behind."
" The emblem of his immortal dignity. "• A corpse, a mummy.
STELE OF BEKA. g
with the laws of the tribunal of the Two Truths '
desired by me.'
9 I reach the Kher-neter.'
I have not made myself master over the lowly;'
I have done no harm to men who honoured their gods.'
I have spent my lifetime in the life of truth,' until I
have attained the age
10 of veneration, being in favour with the King, and be-
loved by the great ones around him.
The royal dwelling, those who dwelt there, no ill will
towards me was in their heart' The men
11 of the future, while they live, will be charmed by my
remarkable merits.
He who inhabits the place of the fulness of health ' had
given me an important post'
My sincerity and my goodness were in the heart of my
father and mother ; my affection was in them.'
12 Never'" have I outraged it in my mode of action towards
them from the beginning of the time of my youth.
Though great, yet I have acted as if I had been a
little one. I have not disabled anyone worthier than
myself.
' The hall of Osiris.
' Literally, "my desire." ' Hades.
* Most of these sentences are excerpts from the Negative Confession.
See Ritual of the Dead, Cap. cxxv.
' Or rather, " the gods." ' The usual lapidary phrases.
' The king's palace.
8 "Master of works," or, "master of things.'' The term Nei kat was
also a common personal name.
' It is uncertain from the text of the stele itself, whether the meaning
is of Beka delighting in his parents, or his parents in him. It is remark-
able, that contrary to all Egyptian usage, he does not give his parents
names.
"° Or, " strained."
lO RECORDS OF THE PAST.
13 My mouth has always been opened to utter true things,
not to foment quarrels.
I have repeated what I have heard just as it was told to
me.
O ! all ye men who live, taking pleasure in truth every
day in Egypt,
14 ye who are not (yet) nourished by the god, Lord of
Abydos,' who lives on truth each day, be happy !
Spend your life in pleasures until you approach the
happy West. May your soul enjoy the right to go
freely in and out like the eternal Lords who are
established before the gods.'
' Osiris, Lord of Tattu.
' The chief bhss of the elect, according to the Egyptian creed, consisted
in their faculty of unlimited motion in the whole universe. The usual
prayers demand for the deceased the power of " going and coming from
and to everywhere under any form they like."
II
INSCRIPTIONS OF QUEEN HATASU.
(XVIIIth DYNASTY.)
TRANSLATED BY
JOHANNES DUMICHEN.
CONQUEST OF ARABIA FELIX.
'TPHESE inscriptions, which afford the chief
materials for the construction of the Annals of
Hat-a-su, the queen regnant of Egypt with Thothmes
II., and consort of Thothmes III., occupy the interior
walls of a large temple to the goddess Hathor, which
was erected by Hat-a-su in the valley of El-Assaseef,
near Thebes. The temple is now known as that of
Deir-el-Baheiri, from the name of a Coptic convent
which has been built amidst its ruins. Nearly all
the interior of the temple was originally covered
with bas-reliefs, highly coloured, representing the
principal events in the life of the founder; and
chiefest among these her subjugation of S.W. Arabia
by means of a fleet which she had constructed on
the Red Sea and manned by Phenician sailors, the
12 RECORDS OF THE PAST.
superstitions of the Egyptians rendering them un-
willing to cross the sea. Over, or by the side of each
separate picture, ran several lines of hieroglyphics,
descriptive of the subjects represented. Of these
inscriptions many have been wilfully defaced by
order of Thothmes III., who outlived Hat-a-su, and
placed his own cartouch on the walls, to the
obliteration of that of his sister. Time and neglect
have destroyed other portions, but enough yet
remains to give an interesting record of one of the
earliest naval engagements, and of the invasion and
conquest of a country which then bore, as it has for
ages since, the name of the Holy Land.
The text from which this translation is taken has
been published with great beauty and fidelity by
Dr. Johannes Diimichen, in Flotte ein. ^gypt. Konigin,
folio, Leipzig, 1868, with an English version by
Anna Diimichen, his daughter. This English text
has been again translated from the German, and
revised for the present volume by Mr. S. M. Drach. '
W. R. C.
13
INSCRIPTIONS OF QUEEN HATASU.
PLATE 1/
First scene, representing the embarkation of the
Egyptian fleet. Between two trees :
Hathor is Mistress of the land of Pun.'
Two short inscriptions of four lines each over the
boat:
These are the ships which the wind brought along
with it.
Inscription of thirteen vertical lines before the
great picture:
The voyage on the sea, the attainment of the longed for
aim in the Holy Land, the happy arrival of the Egyptian
soldiers in the land (of) Pun, according to the arrangement
of Amen, King of the gods. Lord of the terrestrial thrones
in Thebes, in order to bring to him the treasures of the
whole land in such quantities as will satisfy him. This was
done by the Queen of Egypt, the daughter of the Sun
Ra-ma-qa,' never has anything similar been done in the
times of a former king in this country eternally . . . .*
' These refer to the plates in Diimichen's work.
" Arabia.
' Ra-ma-qa, or Ma-qa-ra, conjectured to be Misphres, Mephre, or
Misaphris of the Manethonian lists, it approaches near to IVlexrSs. The
central hieroglyph might be xefl.
* Lacuna.
14 RECORDS OF THE PAST.
PLATE II.
Sixteen lines of hieroglyphics describing the cargo
of the ships :
The loading of the ships of transport with a great
quantity of the magnificent products of Arabia, with all
kinds of precious woods of the Holy Land, with heaps
of incense resin," with verdant incense trees, with ebony, with
pure ivory, with gold and silver from the land of Amu, with
the tesep-yfood and the cassia-'baxk, a/zaw-incense (and) mestem-
kohl, and hounds,' with skins of leopards of the South, apes'
(and) monkeys,* with women and children. Never has a
convoy (been made) like this one by any king since
the creation of the world.
PLATE III.
Seven lines of hieroglyphics; three vessels return
to Thebais :
Excursion completed satisfactorily; happy arrival at
Thebais to the joy of the Egyptian soldiers. The (Arabo-
Ethiopic) Princes after arrival in this country, bringing with
them costly things of the Arabian land, such as never had
yet been brought that could be compared with what they
brought by any of the Egyptian' kings, for the Supreme
Majesty of this god Amen-Ra, Lord of the terrestrial
thrones.
' Qami, "gum," or resin of the kind called ana, an odoriferous resin
like benzoin, or frankincense. S. B.
' Tesem.
' Qaf, I Kings x. 22 (Cynoc. Babuin).
' The a7iau or cynocephalus (Cynoc. Hamadryas).
INSCRIPTIONS OF QUEEN HATASU. 15.
Again the Princes of Pun kneel before the Queen's
throne:
As one who is the great chief of the land of Pun, and
of the Nubian hunters from the country of Chent-hen-nefer.
Then an inscription of seven lines :
The kissing of the earth before her who abounds in
deeds, Ra-ma-qa, by the great of the land of the Pun, and
by the hunters of Nubia from the land Chent-hen-nefer.
Inscription over a picture representing the Pun
Princes kneeling, and their servants bearing gifts :
The great of the land of Pun, their speech which they
deliver requesting peace from Her Majesty. Homage to
thy countenance," O Queen of Egypt, Sun, beaming like
the sun-disk Aten' your mistress, that is Arabia's mistress.
PLATE IV.
Six vertical lines of hieroglyphics over the first
boat:
Glad arrival in the West; the whole country is joyful at
this beautiful feast of this great god. They exult in offering
twofold praise and adoration to the Royal Lord of both
countries. Salutation to the crew of the boat of King
Thutmosis (II.), named, "Star of both Countries;" they speak
with loud calls to the Princess of the Necropolis, the mag-
nanimous goddess, the Ruler . . . .'
On ten ships on lowest row, probable arrival at
East end (town-harbour) :
' Cf., nnma v:D moas, Jacob and Esau. Gen. xxxii. 20. S. M. Drach.
' Aten is probably the Semitic deity Aden.
' Lacuna.
.l6 RECORDS OF THE PAST.
Satisfactory arrival at Thebes, *he warlike, joy fills them
at the sight of this monument, which is erected by (the
Queen Ra-ma-qa) to her father (Amen-Ra).
Captain's title, "Chief of the Navigation;" he
stands on deck, whip in hand.
PLATE V.
Three lines of hieroglyphics:
The crew of the Royal boat brings the salutation; they
praise the Queen Ra-ma-qa as the mighty in deeds, words
of exultation are spoken in heaven and on earth. Hathor,
who repeatedly creates the birth at Thebes, says joyfully to
the Queen, whatsoever heaven possesses is thine.
Upon the prow of the first boat:
Arrival in the West, the four men there are the Royal
grandees, the Captain calls out to the boatmen, Forwards,
ye rowers !
In first middle boat:
It brings the salutation of Hathor, the Mistress of life,
happiness and strength, the Queen Ra-ma-qa, the ever-
living.
Priest; sacrifice-inscription (middle one):
The sacrifice that is due to thee, O Hathor, Mistress
of heaven. Make strong the Queen Ra-ma-qa and the
King Thutmosis.
Over the lowest boats :
Salutation to the Theban Hathor on the part of the
Lord with life, happiness and strength, the King Tothmosis
HI., the everliving.
INSCRIPTIONS OF QUEEN HATASU. 17
On the sacrificing priest behind the royal throne :
The sacrifice due to thee, O Hathor, Mistress of heaven;
make strong the Queen Ra-ma-qa in this year of years.
Five lines on the helm of last boat but one:
The boatmen call out in the bark, the gracious Rulers,
they have erected this monument to their mother Hathor,
that she may be there, where they are for evermore.
Inscription on three priests (last boat) :
The sacrifice due to thee, O Hathor, Mistress of heaven,
make strong Queen Ra-ma-qa, and King Thutmosis.
PLATES VI.-VHI., XL
Represent the subjects of various scenes ; chiefly
Egyptian military parade in uniform; the Per-a-a,'
"household troops;" tamed leopard led by a negro,
the prize fighting of the Tamahu (PL xi.), a master-
piece of art. Naval feast to Amen at beginning (or
every year) of Thothmosis IIL°
PLATE XVII.
Inscription on picture representing the tribute' of
the Arabians : Arabian incense trees in wooden tubs,
an Arabian incense tree,* inscribed :
' " The great house ;" i.e., Pharaoh.
" Ungarelli, Old. Later, oriens. Horrack thinks, is to thank his god-
father Amen in his navigation at beginning of inundation.
' Among the tributaries appears the Queen of the land of Pun-t, who is
represented as very short, hunchbacked, and with deformed legs, but
adorned with jewels. See Chabas, Etudes sur I'Antiquite Historicjue, p. 158.
♦ Neha-t ana.
VOL. X. 8
1 8 RECORDS OF THE PAST.
Thirty-one pieces of verdant incense trees brought
amongst precious things, from the land of Arabia for
the majesty of this god Amen, Lord of terrestrial thrones;
never has anything similar been seen since the foundation
of the world.
The representation of these treasures constitutes
PLATES XVIIL, XIX.
In order to bring the costly things in the Holy Land for
this god.' I received the charge at the great throne, the
venerable, from the mouth of god. He himself opened the
road to Arabia, and showed the way to the incense moun-
tains.' Favourable winds were given by the very great
majesty of Amen. They cleared the forests of the Holy
Land. They cut down the incense trees in the Holy Land.
The Queen gave orders to go to the incense mountains.'
In the year nine, the Queen sat as . . . the royal head
ornamented with the royal diadem, on the great throne of
precious metal in the interior of the brilliant halls, when the
Grandees and Lords of the palace approached to listen,
and to follow the orders given.
Amen says. Thou hast satisfied my heart always. I give
thee all the divine life, and all the divine peace which dwells
in me : every power I possess, every strength which I have,
and every joy which makes me happy, all water, and all lands,
all the Chasu people, thy heart shall rejoice over them. We
give to thee the land of the Pun.* One had not penetrated
into the incense mountains of the barbarians, one knew no
' Perhaps Canaan was the holy incense land of these times, before the
Jewish conquest.
" Canticles, last words. S. M. D.
' □'D1B3 'in. S. M. D. ♦ Arabia.
INSCRIPTIONS OF QUEEN HATASU. 19
way to the harbour. None had gone there except thy
wandering pedlars." One did not allow thy men to enter. I
led them over the sea to the coast as peaceful men, sending
them to the incense mountains, which form the best district
of the Holy Land, where I have my seat, where I am served
with praises. I have done it, the carrying out of the
double expedition is my work and that of Hathor the
mother, the Mistress of Arabia, the great Mistress of magic,
the Mistress of all deities. They take possession of the
incense according to their pleasure; they load the transport
ships to their hearts' content, with the verdant incense
trees and with all the costly things of this land. The
barbarous Puns and the Chebes" people of the Holy Land,
I induced them to bring what was wished for, whilst I
caused them to honour thee by resin from the incense trees,
and by vases full of fresh incense.'
A splendid gift of fresh incense to Amen-Ra the Lord of
the thrones of the world, Lord of heaven .... Her
Majesty brings in her hands the incense spices, all her
limbs are scented with the divine fluid.*
PLATE XXXI.
Inscription upon picture representing the Egyptian
ships:
The managing of the helm of the ship Atet by Horus
son of Osiris, the care of the boat by the Lord of
Hermopolis.'
' 3SM. S.M.D. ' Gen. xix. 2S(?). S. M.D.
' The Queen holds two incense vases in her hand.
* Proved by the t^;nple of Edfu, Ptolemy vii., Philometer I., recipe of
instructions for preparing' it, partly here.
s Thoth.
RECORDS OF THE PAST.
Fishes figured on the
identified by Dr. Doenitz.
Teleostia
Selachiae
Plaice, soles
Naseus unicornis
Gurnards Cataphracti
Scorpaena
Pterois muricata
Xiphias gladius
Mormyrus oxyrhynchus
Holacanthus asfur
Gymnodontes
Sclerodermi
walls of the temple, as
Balistes magna assisi
Tetrodon
Ostracion
Cheilinus undulatus
Acanthums velifer
Chaetodon strigangulus
Scarus viridescens
Diacope
Trionyx niloticus
Loligo
Palinurus penicillatus
%
OBELISK OF ALEXANDRIA.
TRANSLATED BY
FRANCOIS CHABAS.
'Y'HIS Obelisk is one of two which were originally
erected before the temple at Heliopolis, by the
famous Thothmes III., and his titles are engraved in
the central column of each side. During a period
of no less than three centuries the monument
existed with the inscription of Thothmes alone, till
Ramses II. appropriated it to himself by the addition
of two lateral columns, which were subsequently
carved when the monolith was still erect.
About the year B.C. 2^, Augustus Caesar having
completed the conquest of Egypt, removed this and
its companion obelisk to adorn the entrance, or water-
gate, of the Csesareum at Alexandria; and there it
22 RECORDS OF THE PAST.
subsequently remained, surviving all the vicissitudes
of time and the changes of empire which have taken
place around it for the last 1800 years.
The Obelisk has been repeatedly engraved, notably
by Denon in his Egypte; Lepsius in the Detikmdler ;
and Burton and Bonomi in the Excerpta Hiero-
glyphica; from which latter work this text has been
translated and first published in Cooper's History of
Obelisks, 1877.
The Obelisk was dedicated to Hor-em-akhou," a
form of the god Ra, or Phra,' to which was also con-
secrated the great sphinx at Gizeh. The pyramidion
represents a square vignette in which is figured the
king seated upon a throne before the sphinx of
Hor-em-akhou upon a pedestal.'
' Harmachis, or the sun at the two horizons. " The sun.
' The copy by M. Burton is not perfectly reliable : therefore the transla-
tion may possibly require a few amendments in some passages. Moreover
two of the sides are in a. very bad state of preservation, and the script
there is undecypherable.
23
OBELISK OF ALEXANDRIA.
CENTRAL COLUMNS.-
A. The kingly Horus, lifting up the
Hat;'
the King of Upper and Lower Egypt,
Golden Hawk, '
who has struck the Kings of
all lands approaching him;
after the commandment
of his father Ra.*
Victory over the entire world,
and valiance of sword are at the mouth
of his hands,*
for the extension of the hmits
of Egypt,
the Son of the Sun,
Thothmes, Vivifier.
B. The kingly Horus,
Strong Bull, crowned in Thebes,
the Lord of Diadems,
whose royalty is expanded,
like (that of) the sun.
(Beloved of Tum,* Lord of HeHopolis,
■ Of Thothmes III. ' White Crown.
^ Lacuna. * The sun.
^ "The mouth of the hand," is an expression similar to "the mouth of
the blade."
' Tum, or Atum, is a name of Har-em-akhou.
24 RECORDS OF THE PAST.
Son of his loins,
Thoth created him, Thothmes.)'
They ' created him in the great abode,
from the perfection of their limbs,
so that he will make an extended royalty for centuries.
The King of Upper and Lower Egypt,
Ra-men-Kheper
Beloved of Tum, the great god,
and the gods of his circle,
giving all life, stability, and happiness,
like the sun for ever.
C. The kingly Horus,
Strong Bull, crowned in Thebes,
the King of Upper and Lower Egypt,
Ra-men-Kheper.'
[D. The same as C. Nothing further can be read.]
' This cartouche is very curious and interesting, as the phrase is cal-
culated to form the name of Thothmes with the last word of each column.
' Thoth and Tum.
' The remainder is illegible.
OBELISK OF ALEXANDRIA. 25
LATERAL COLUMNS.'
A 1 The kingly HoRUS,
Strong Bull, Son of Tum,
the King of Upper and Lower Egypt,
the Lord of Diadems,
who protects Egypt and chastises the nations,
Son of the Sun,
Ramessou Meriamen,
King, warlike,
who has acted with his own hands
in the face of the whole earth,
the Lord of the two lands,
Ra-ousor-ma-Sotep-en-Ra,'
Son of the Sun,
Ramessou Meriamen,
the stable.'
A 2 The kingly HoRUS,
Strong Bull, Beloved of the goddess Ma,
the King of Upper and Lower Egypt,
Ra-ousor-ma-Sotep-en-Ra,
Lord of panegyrics like his father '
Ptah Totanen,
Son of the Sun,
Ramessou Meriamen.
Ra ' has generated him
to adorn festively Helioj)olis,
' Of Rameses II.
' Prenomen of Rameses II.
' The rest erased.
' " Lord of Festivals," i.e., the sacred feasts of the triaconterides.
' The sun.
26 RECORDS OF THE PAST.
to furnish abundantly the temples
of him who generated him.
The Lord of the two lands,
Ra-ousor-ma-Sotep-en-Ra,
Son of the Sun,
Ramessou Meriamen,
(invested with life) stability and happiness.
B 1 The kingly HoRUS,
Strong Bull, Beloved of Ma,
the King of Upper and Lower Egypt,
Ra-ousor-ma-Sotep-en-Ra,
(who is) a sun, generator of gods.
Possessor of the two lands.
Son of the Sun,
Ramessou Meriamen,
a noble youth of kindness
like Aten '
blazing from the horizon.
Lord of the two lands,
Ra-ousor-ma-Sotep-en-Ra,
Son of the Sun,
Ramessou Meriamen,
the splendour of Osiris,
Viviiier.
B 2 The kingly HoRUS,
the Strong Bull, son of Kheper-Ra,'
the King of Upper and Lower Egypt,
Ra-ousor-ma-Sotep-en-Ra,
Golden Hawk,
of abundant years,
(very) victorious.
Son of the Sun,
Ramessou Meriamen,
' The solar disk. " The creator.
OBELISK OF ALEXANDRIA. 2 J
who issued from the womb,
to take the crowns of the sun ;
whom the sun generated to be (the)
sole Lord, Lord of the two lands,
Ra-ousor-ma-Sotep-en-Ra,
Son of the Sun,
Ramessou Meriamen,
the splendour of Osiris,
like the sun.'
I The kingly Horus,
Strong Bull, Beloved of Ma,
the King of Upper and Lower Egypt,
Ra-ousor-ma-Sotep-en-Ra,
(who is) a sun, generator of gods,
Lord of the two lands,
Ramessou Meriamen '
2 The kingly HoRUS,
Strong Bull, Son of the Sun,
the King of Upper and Lower Egypt,
Ra-ousor-ma-Sotep-en-Ra,
Golden Hawk,
Son of the Sun,
Ramessou Meriamen, . . . ."
[D I Erased.]
D 2 The kingly Horus,
Strong Bull, Beloved '
' It is to be observed that the final groups of the three columns are
combined to form a horizontal line running thus: "Giving life forever like
the sun." This is observable in three sides, the fourth being erased.
' Lacunae. ' The remainder is illegible.
■• Erased.
28 RECORDS OF THE PAST.
the King of Upper and Lower Egypt,
Ra-ousor-ma-Sotep-en-Ra,
Lord of panegyries
like his father Ptah, Lord of '
Ramessou Meriamen.
[Some words are still distinguishable, but nothing worth men-
tioning can be read in the remainder of the text.]
' Lacuna.
29
INSCRIPTION OF HAREMHEBI.
ON A STATUE AT TURIN.
TRANSLATED BY
S. BIRCH, LL.D.
'T'HIS inscription occurs on the back of a black
granite group of two seated statues in the Museum
of Turin. The group was originally nearly nine feet
high, and represented the monarch Haremhebi or
Horus ' of the XVIIIth dynasty seated on his throne,
holding a sceptre of life in his left hand, and a sceptre
in his right, hand, which is raised against his breast
The female figure is evidently a queen, for it wears on
the head the vulture attire, emblem of a queen
mother, and above a cylindrical headdress or modius
of urcei, and above that were formerly the two
plumes of the goddess Athor, a common charac-
teristic of goddesses and royal persons.' She places
her left hand on the shoulder of the king in mark
of affection. There were originally three inscriptions,
one on each side of the throne, and one behind;
' Rosellini M.R., no liv. quinquies A. gives the figures. See also
Gazzera, descrizione d. R. Museo. d. Torino, pp. 45, 46.
' The vulture indicated Mut " mother," but it is not quite sure that all
were mothers, though generally so. Many queens have no such diadem.
The king was lord of the vulture and urceus, that is lord of the two
diadems, which represented Mut of the upper, and Uat or Buto of the
lower country.
30 RECORDS OF THE PAST.
that on the side of the king has disappeared. Of
the other, at the side of the queen, 19 hieroglyphs
were alone visible, but amongst them is the name
of the royal lady Mut neteni, or Netem-mut, called
the " gracious mother " or " pleasing mother." At
the side of the throne, where the queen is seated, she
is represented as a sphinx, and is one of the
few females found on all the monuments of Egypt.
The scene behind the throne apparently repre-
sented the king kneeling in adoration to one of
the principal deities of Egypt, probably Amen Ra.
To this god, indeed, in his various types, Horus
showed the greatest homage and deference. He is
represented of smaller proportions, standing at the
side of a throne, on which Amen Ra ' is seated, and
he stands also of smaller proportions at the side of
the god Khem or Amsi, on a monument of the British
Museum.' It was in fact to Horus that' the revival
of the worship of Amen Ra, and the abolition of the
heresy of the worship of the disk, was due. The
inscription at the back consists of 26 lines, and
there was apparently about 40 more hieroglyphs at
the commencement of the first line. It was supposed
by ChampoUion ' to have been a decree of the
priests to place the statue of Horus and Mut-netem
in one of the temples, probably of Karnak, and the
text appears to refer to the coronation of Horus.
There is a translation, Transactions of the Society
of Biblical ArchcBology, Vol. Ill, p. 486 and foil.
■ ChampoUion Figedc, L'Egypti, PI. 85, p. 320.
' Egyptian Galleries, No. 5 : Birch, Gallery of Antiquities, PI. 36, No. 152.
^ ChampoUion, Lettres Ecrites, 1824, p. 48, et.
31
INSCRIPTION OF HAREMHEBI.
I (The Harmachis, the living Sun, the powerful Bull,
maturing plans. Lord of the vulture and uraus diadem,
Chief of the Treasures in Thebes, the Hawk of gold)
delighting in truth engendering the world. King of Upper
and Lower Egypt, Lord of the two countries Ra T'er
XEPERU SATP EN Ra, Son of the Sun, Lord of diadems
Har-em-heb, beloved of Amen, Har, Lord of the palace,
good god ■
2 ' Kamutf, Amen Ra King of the gods, nursed
him Har-sa-Asi, protected in the rear of his Hmbs, he
proceeded from the belly" of (Teb-em-saf,) a divine shape
in it his name he made.
3 'he has been laid on the arm as a child, he
protected the land from the great to the little, he carried'
to it food and aliment. He is a youth; he has no
prejudice.* '
4 'of mankind, a divine type in his shape to
behold, victorious form of his father HoRUS ; he placed
him before him, he created him for the protection of his
race, bringing up all '
5 ' letting him know the day when he was at
' Lacunae. ' Doubtful, if not a title.
^ Kra ; cf. Brugsch, JVorterh., p. 1167, who cites this passage.
* JVorterl., pp. 1263, 64, sart, "offence" or "contrivance." Chabas,
' endowments."
32 RECORDS OF THE PAST.
peace, he gave him his kingdom ; for that god appointed
his son in the face of mankind, he delighted to enlarge
the breadth of his step when he proceeded, the day of
his receiving his title, he gave '
6 'his reign, in face of the king at rest in his
property, rejoicing in his election," he placed him at the
gate of the country to conduct the numerous laws of the
country as Prince, Heir-apparent of this town like him,
one alone without a second, the plans
7 'of men which came out of his mouth ad-
dressed before the Prince of the palace, he went along
to the opposition against him ; he answered the King,
that which came out of his mouth daily pleased him,
the gracious one, not
8 ' all his plans in the steps of the Ibis god,' his
penetration the type of the Lord of Heser, exulting in
his rights like Teti,' ravished at them like Ptah, watching
the morning, his things belonging to him, giving
9 'his property, treading in its path, it makes
his protection on earth for the length of eternity. Lo it
was to him to direct the two countries for a time of
many years, he appointed.
ID ■ the principal persons submissive to the royal
house, the Chiefs of the Nine bow barbarians the South
and North came to him, their hands spread out at his
turnings back. They adored him like a god, all things
done were performed according to (his) orders.
II " at his approach, the great fear of him was
* Lacunae.
' Salf, " election " or " selection," referring to a choice, but not stated by
whom.
3 Hab or "Thoth," the " messenger" or "Ibis" god.
* Teti. This form occurs on the Turin altar of Nectanebo.
INSCRIPTION OF HAREMHEBI.
33
in the face of mankind, entreating of him health and
strength ; he opened his mouth, father of millions of
perfect propositions " of divine gifts to conduct
12 " passing by them, the approved son of Horus
as a superior authority as Prince of this country like him.
For lo at him this noble god Horus, Lord of the palace,
his heart delighted, establishing his son on his throne
for ever (he) ordered
13 'of the house of Amen, Horus passed in
exultation to Uas,' the city (of) Nebheh* his son on his
breast to Thebes that he should be crowned in pre-
sence of Amen, that he should confer on him his title of
King, to make his time, lo !
14 ° crowned in his good festival, dwelling in
Southern Apet. The Majesty of that god Horus, Lord
of the palace, beheld his son with him ; as King he was
shown ; he gave him his title and throne. Lo ! at it
Amen Ra was penetrated with joy, he saw
15 ' the day, he made his peace offerings, he
brought them to that Chief, the Heir-apparent, residing
in the two lands Haremhebi ; he went forth to the
palace ; he placed them before him at the great shrine of
his very noble daughter.
16 ° in honour, she united together his beautiful
decorations; she placed them before him. The circle
of the gods. Lords of the abode of fire rejoiced at his
' Heh Sarut, cf. Brugsch, fForlerb., p. 1263, sarat "propositions" or
"endowments."
' Lacunae. ' Western Thebes.
* Or, " the Lord of the age." It may also be read " every city holding-
his son erect."
VOL. X. 4
34 RECORDS OF THE PAST.
crowning Nishem," Uati,' Nit,' Isis, Nephthys, Horus,
Set, and the circle of the gods, altogether dwelling in
the great seat
17 * proclamations to the exaltation of Nut,
rejoicing to the rest of Amen, for may Amen let his son
come before him to the temple to place his crown on
his head, to elevate his period of life like him. Our
images we placed to him
18 'we gave him the decorations of the Sun, we
glorify Amen on account of him. Thou hast brought us
our support. Give to him the triakonterides ' of the Sun,
the years of Horus as King. He has done ; all thy '
pleasure in Apet, likevnse An,' and Ha-ka-ptah ;' he
ennobled them.
19 * (beautiful) is the great name of that good god;
he is entitled like the Majesty of the Sun, " Harmachis
the powerful Bull, great in plans. Lord of the vulture and
urcBus diadem, great in treasures in Apet, the Golden
Hawk, pleasing in truth, the engenderer of two lands Ra-
tser-kheperu approved of the Sun, the Son of the
Sun Haremhebi beloved of Amen, giver of life, pro-
ceeding to the front of
20 the house of the Sun in the palace of the Majesty of
that noble god Amen King of the gods, his son before
him. He united together his beautiful decorations,
crowned in the helmet, for he conferred on him the
circuit of the disk, the Ninebow barbarians were under
his sandals, heaven (was) in a festival, the two countries
■ OrNuneb.- * Buto. " Neith.
* Lacunae.
* Set heh " thirty year festivals." « Thebes.
' Heliopolis. s Memphis.
INSCRIPTION OF HAREMHEBI. 35
rejoicing, the circle of the (nine) gods of the Ta Mera,'
their hearts (were) deUghted.
21 Lo at him created beings in joy cried to heaven
above. Great and httle, they carried their joy throughout
the whole earth; they rejoiced upon the celebration of
this festival of the dweller in Southern Thebes Amen Ra
King of the gods, coming in peace
2 2 (to) Uas.' His Majesty went sailing as the image of
Harmachis ; for lo he took possession of that land, he
obtained it for the time of the Sun. He repaired the
temples of the gods from' x^t-Atah' to the land of
Takans,' he chiselled the t)rpes
23 of us all, each one as before, in good truth ; for he
did things the Sun rejoiced to see them. The
destroyed of former times he transported (them) to the
house of his making, conducted by the guardians of all
tribes, appointed with all noble stones.
24 He sought the cities of the gods,' which are in the
places of that land. He possessed them as they were in
times primseval, he augmented to them divine offerings
provided daily, all the vessels of their
25 temples, gilded with gold and silver, he prepared them
with the Priests and Spondists, with the elite of his
army he appointed for them fields and herds prepared
with all things. They were timed for the worship of
the Sun
' Northern Egypt or the Delta. ' Western Thebes.
' The phrase is xo-t, "body," atah, "lakes," or "marshes;" "com-
mencing- from," meaning- from North to South throughout Egypt.
* One of the Northern cities. ^ Name of Nubia.
' Bakai, or else " sacred places."
36 RECORDS OF THE PAST.
26 every morning. Thou hast been announced to us the
kingdom of thy son doing thy will Ra-t'er-khepee
approved of the Sun. Give thou him millions of tri(i-
konterides ; give thou his powers over all lands, like
Harsiesi" for he has given satisfaction to thy heart in
An," united to the circle of thy gods.
' Horus son of Isis. ' Heliopolis.
37
THE
ANCIENT FESTIVALS OF THE NILE.
TRANSLATED BY
LUDWIG STERN.
QN the left shore of the Nile, at Gebel Silsileh,
there are three large tablets containing the same
hieroglyphical text, and an identical list of offer-
ings. The inscription refers to the ancient worship
of Hdpi, or the Nile, which river is there very-
narrow and powerful, in the time of the XlXth
and XXth Dynasty. The three tablets were first
published by M. Lepsius in his Denkmdler, III., I'J'ia,
20od, 2i8d; and the more essential contents have
been discussed from a chronological point of view
by E. de Rouge in the Zeitschrift fur dgyptisclte
Sprache, 1866, p. 3. From copies taken by M. Ebers
and myself in 1873, I gave an amended edition of
the three texts, and a complete translation, in the
38 RECORDS OF THE PAST.
Zeitschrift, 1873, p. 129, and some additional remarks
in the same journal, 1875, p. 175.
In the upper part of these tablets the king is
represented making an incense offering to the triad of
Amen, Mut, and Khonsu, and a drink offering to
Harmachis, Ptah, and Hapi. The inscription relates
the institution of two Nile-festivals, by Rameses II.,
the observance of which, as it seems, had fallen into
neglect; one on the 15th of Epiphi, when the river
was thought to come forth from his two chasms; and
the other on the isth of Thoth, when the inundation
arrived at Khennut, or Gebel Silsileh. Smaller offer-
ings also were appointed for the day of " laying aside
the Nile-book," a solemnity which may be considered
as the conclusion of the several festivities attending
the annual inundation. This took place on the ist
of Choiak, as has been remarked by M. Brugsch.
The original decree dated in the first year of
Rameses II. was renewed by his son Merenptah I.,
in his first year, 5 th of Paophi, and then again by
Rameses III. in the sixth year of his reign, in the
month of Phamenoth. The order of the two days
is inverted in the text, the month of Thoth being
ANCIENT FESTIVALS OF THE NILE. 39
the first month of the calendar, and therefore first
mentioned.
The Epiphi-day, probably dedicated to the invoca-
tion, seems to correspond to the Niloa of later times,
which Heliodorus, in the ninth book of his romance,
asserts to have taken place about the summer-
solstice, or 15th of Payni, a full month earlier. This
is, no doubt, the same festival which the Arabs found
still existing when they entered the country, and there-
fore prohibited. According to the account of Murtadi
Ibn abi Hagalah, Maqrizi, and others, it was by the
sacrifice of a virgin they entreated the river-god on
this occasion for a plentiful inundation, on the I2th,
of Payni. In still later times, the Copts cast a coffin
with a mummy's finger in it into the river, but
already, as we are told by Ibn abi Hagalah and
Maqrizi, on the 8th of Pachons ; the former, or " The
Martyr's Festival," was performed down to the year
754, or 755, of the Higrah, when it was finally
abolished by the Emir Surghatmash. A different
tradition has been substituted in the modern Coptic
almanac for the nth of Payni, when a drop is
believed to fall into the Nile and to cause its rising.
40 RECORDS OF THE PAST.
the lailet nuzM el nuqtah, which like the other
ceremonies is so well described by Mr. Lane in his
Modern Egyptians. The Thoth-day of the inscrip-
tion, probably a thanksgiving-festival, seems to be
the wafd el Nil, " the completion of the Nile," in
the first part of Mesore, or even the highest height
of the river, which in modern times is announced
on the 17th of Thoth, corresponding to the "Feast
of the Cross."
Pagan, Christian, and Muslim custom and tradi-
tion, seem thus to have been mingled in the several
observances of the Nilotic festivals, on which the
following text of Gebel Silsileh is the earliest
authority.
41
DECREE OF RAMESES II.
1 The year i, the loth of the month Epiphi, of the reign of
the Majesty of the HoRUS-sun, the Strong bull, the truth-
loving Lord of the South and the North, the Protector
of Egypt, the Vanquisher of the nations, the Golden
HoRUS, rich in years and great in victories, the King of
Upper and Lower Egypt, and Lord of the world, Ra-
USER-MA, approved by the Sun, the Son of the Sun, and
Lord of diadems, the Beloved of Amen, Rameses, who
loveth the Nile, the Father of the gods, who created
him, may he live, abide, and thrive like the sun for
evermore !
2 Blessed be the good god,
the NuN-loving' Nile,
the Father of the gods of the holy Nine
dwelling on the waters,
the plenty, wealth, and food of Egypt-
He makes everybody live by himself,
riches are on his path,
and plenteousness is in his fingers;
the pious are rejoiced at his coming.
Thou art alone and self created,
3 one knoweth not whence thou art."
But on the day thou comest forth and openest thyself,
everybody is rejoicing.
Thou art a Lord of many fish and gifts,
' Nu7i is the Oceanus, or the abyss of waters on which the bark of the
Sun is believed to sail.
' See the " Hymn to the Nile," Records of the Past, Vol. IV., p. log.
42 RECORDS OF THE PAST.
and thou bestowest plenteousness on Egypt.
The cycle of the holy Nine knoweth not whence thou
art,
thou art their life.'
For when thou comest their offerings are redoubled,
4 and their altars filled,
and they are shouting when thou appearest.
Thou yieldest unto us,
bent to nourish the pious like the Sun,
when he ruled over this land.
Satisfied is Nun, when his Chiefs lead him in peace
uniting their rejoicings.
5 Father Nile loveth him,
doing a glorious deed throughout Egypt
by his own wisdom,
and is strong and wakeful at every time
to furnish Uvelihood for men,
to multiply the corn as the sand,
and to make the granaries big with gifts.
Wherefore His Majesty was intent
6 to glorify the Father of all gods,
the Chief on the waters
and pondered like Thoth to find things meet to their love.
No King did so in this land since the time of the Sun.
His Majesty said as follows :
"Is it not the Nile who nourisheth the world?
wealth and abundance come forth after his rising,
if everybody be living under his sway,'
7 enriched when he listeth."
" I know what is written in the book-store kept in the
library, that whenever the Nile cometh forth from the
' On account of the offerings afforded by the stream and its inundation.
' Xer ast herek, "under the place of thy face(?)," the reading is
uncertain.
ANCIENT FESTIVALS OF THE NILE. 43
two chasms," the offerings of the gods are to be plenty/
and that when the holy water is in the neighbourhood of
Khennut, it being wide in this very place, the oblations
are redoubled to him in the same."
8 The King of Upper and Lower Egypt, the Lord of the
world, Ra-user-ma, the Chief of Thebes, the Son of
the Sun and Lord of diadems, the Beloved of Amen,
Rameses, (May he live for ever !) settled in his wisdom
His Majesty's orders to redouble the offerings to Father
Amen-Ra, the King of the gods, and to the Nile, the
Father of the gods, and the Chief upon the waters,
twice in the year in the neighbourhood of the holy
water of Khennut,
9 the venerable place which has no want of wet to hide
the widths of Hades before, Ufe, health, strength ! the King
of Upper and Lower Egypt, and Lord of the world,
Ra-user-ma, the offspring of the Sun, the Son of the
Sun, and Lord of diadems, the beloved of Amen,
Rameses. May he live like his father Ra every day ! '
[To be given as an offering.]
Objects for the altar are to be presented to this god
on the 15th of Thoth and the isth of Epiphi in the
course' of every year, according to the (following) list
of offerings
' The sources of the Krtyphi and MopU of Herodotus, II., 28. They were
believed to cause the waters to rise, according- to Maqrizi, I., 59, even
by the Copts: "The rising and falling of the Nile, they said, comes
from the sources on its shore, which a. traveller may see following its
course upwards."
" 1 dare not change the reading of the text : es (probably for su, or as)
r zef, for r sezef, proposed by Professor Lushington {Trans. Soc. Bib.
Arch., Vol. III., p. 98).
' Or "eternally."
' M heterd, rather, " at the arriving, in the course," than " as a tribute
of every year."
44 RECORDS OF THE PAST.
lo for ten thousands and hundred thousands of years of
the King of Upper and Lower Egypt, and the Lord of
the world, Ra-user-ma, the Beloved of the Sun, the Son
of the Sun, the Beloved of Amen, Rameses. May he
live !
A young calf, a goose,' and a goose," these are the
oblations which are to be presented to all gods of the
Nun in that day when the Nile-book is laid aside, com
of the granary being the holy offering to Amen-Ra,
the King of all gods and Ruler of Thebes.
[Then follows a long list of offerings, viz., many sorts of
bread and cakes, flesh, fat, parts of antelopes, oxen, cows,
calves, six different sorts of wine, honey, oil, beer, spiced water,
milk fresh and boiled. ]
' Rct particular kind of goose.
' SI, another species or kind.
45
THE PASTOPHORUS OF THE VATICAN.
(XXVIth DYNASTY.)
TRANSLATED BY
P. LE PAGE RENOUF.
'pHE following is the translation of a number of
hieroglyphic texts inscribed upon a small statue now
in the Gregorian Museum at the Vatican." The
statue is of green basalt, three palms high, and when
perfect represented a bare-footed Egyptian priest
supporting a shrine which contains the image of
Osiris. The present head, which is modern, is that
of a female, the sleeves of the priestly vestment
having apparently deceived those who made the
' A picture of the statue is given in the Italian translation pf Winck-
elman's History of Art, published at Rome 1783, Vol. I., pi. vii. ; in
Cancellieri's work De Secretariis Basilicas Vaticance, Vol. I., p. 6; and
lastly in Visconti's Museo Pio Clementina, Vol. VII., pi. 6. The hiero-
glyphic inscriptions are there given on the supplementary plates A i, A 2,
and A 3.
46 RECORDS OF THE PAST.
restoration as to the sex of the personage repre-
sented.' The greater part of this small monument
is covered with hieroglyphics forming a series of
more than ten distinct inscriptions.
Small fragments of these inscriptions were trans-
lated by Champollion, but the historical importance
of the monument was first distinctly recognised by
J. J. Ampere, who understood the text well enough
to see that the person whom it commemorates had,
after being in the service of the last two Egyptian
kings of the XXVIth Dynasty, lived in the reigns of
the Persian conquerors Cambyses and Darius, and
left behind him information about those conquerors
very much at variance with what the Greeks have
handed down to us. Letronne also utilized the
historical evidence of this monument as far as it was
possible at a time when Egyptian texts were as yet
very imperfectly deciphered. The entire contents of
the inscriptfons were, however, first made known by
the translation given by the late M. Emmanuel de
' The statue is called "La Pastofora," or " Talamefora." The shrine
carried by the Eg^yptian priests was called by the Greeks pastas, or
ihalamos. Lucius, the hero of the tale of Apuleius, after his conversion
becomes a member of the College of the Pastophori.
PASTOPHORUS OF THE VATICAN. 47
Roug6 in the Revue ArcMologique o{ 185 1. A more
recent version is that contained in the History of
Egypt by Brugsch-Bey. M. de Rough's version was
a very excellent one considering the time when it
appeared ; it was in fact the first historical text of
some length which had as yet been rendered with
tolerable correctness. But M. de Roug6 lived long
enough to see the necessity of many alterations in
his version. The following translation, therefore,
while agreeing with it in the main, will be found still
more frequently to agree with that of Dr. Brugsch,
whose example I have followed, first in the order
of the inscriptions translated, and secondly in the
suppression of the name and titles which precede
each of these inscriptions. These Egyptian titles
often defy translation, not only because we are some-
times very imperfectly informed as to the dignity in
question, but because modern nations have no titles
even approximately corresponding to the Egyptian
ones. It is as idle to look for English equivalents of
some of these Egyptian titles as to look for Egyptian
equivalents for consul, pacha, cardinal, alderman, or
postmaster-gen eral .
4° RECORDS OF THE PAST.
I am more substantially indebted to Brugsch-Bey's
translation for some parts of my own. The greatest
part of the text published by Visconti in his Museo
Pio Clementino, Vol. VII., is perfectly intelligible
to any scholar who has made some fair progress
in the Egyptian language, and the correction of many
inaccuracies may be made with absolute certainty.
One or two passages, however, are so grossly incorrect
as to be simply without meaning, and here, in the
absence of an accurate copy of the original, I have
followed the version of Brugsch-Bey.
49
THE PASTOPHORUS OF THE VATICAN.
Ut'a-Hor-resenet,' son of the lady Tmu-ari-tis and
of Paf-tot-Nit,' a provost of the temples and prophet
of the goddess Neith at Sais, had risen to positions
of high dignity under the last kings of the XXVIth
Dynasty. He has the ancient titles of erpd-ka, nat
and smer extraordinary, and was Commander-in-chief
of the royal ships^ under Amasis and Psammitichus
III. The rest of his career is described in the follow-
ing inscriptions.
I.
When the great King of all lands, Cambyses, came to
Eg3rpt, the people of all (foreign) lands were with him. He
' Uza-hor-en-pi-ris according to Dr. Brugsch. The letter f had
probably the force of tch. The name signifies " Horus is the salvation of
Resenet." Resenet is the name of one of the chambers of the great
temple of Neith at Sais; it is translated sud-kaTmner by Brugsch. The
sign which he reads fi is, I believe, a mere determinative; the same
proper name occurs elsewhere with a different determinative.
^ ** Neith spreads out (her) hand." This form of name is very common
in the Saitic period with the names of other deities besides Neith. Totu,
"both hands," sometimes occurs instead of tot. There is in the British
Museum (Egyptian Room, No. 83), the statue of a pastophorus in
green basalt, bearing the name of Paf-tot-Nit, son of the lady Nanesbast.
He lived under king Apries, filled high sacerdotal offices at Sais, and is
probably the very person mentioned as the father of Ut'a-Hor-resenet.
He was "Chief San," and superintendent of the "double house of silver,"
and of the "double house of gold." Some other monuments in the
British Museum clearly belong to the same family.
' Kenbil from the earliest time was the name given to ships which
conveyed the produce of the southern regions of Africa or Arabia.
VOL. X. 5
50 RECORDS OF THE PAST.
•exercised sovereignty in the land in its entire extent ; they
setried down in it, he being the great King of Egypt, the
mighty Sovereign of this country. His Majesty conferred
upon me the dignity of Chief San," and granted that I
should be by him as Smer and Provost of the temple. He
assumed the official title in his name of Mestu-Ra. I
made known to His Majesty the grandeur of Sais, as being
the abode of Neith, the Great Mother, who gave birth to
the Sun-god Ra, the First-born, when as yet no birth had
been ; together with the doctrine' of the grandeur of the
house of Neith, as being a Heaven in its whole plan;
together with the doctrine of the grandeur of the (other)
temples of Neith, and of all the gods and goddesses who
dwell in them, also of the grandeur of the Hat-nat,' as being
the abode of the Sovereign and Lord of Heaven, together
with the doctrine of the grandeur of the South Chapel,* and
of the North Chapel,' of the house of Ra, and of the
' Or smi, ''physician,'' according" to Dr. Brugsch's translation. This
meaning is etymologically not an improbable one; I prefer, however,
•connecting the word with sd7i-mi, "pay" (II. Sallier Papyrus, 8, 5), and
considering the office as that of paymaster, or of one of the lords of the
Treasury. See p. 5, note 2. The title dates from the oldest period.
' Or " idea." The Egyptian word sxeru has a great many significations,
very similar to those of the Greek ctj^^mh, e. g., " picture, sketch, outline,
plan, conformation, way of a thing, scheme," and hence " notion, idea."
' Ha-cheb according to Dr. Brugsch. There is, I believe, evidence that
the sign formerly read cheb should in this proper name be read nai^ where
it perhaps is but a form of the name Neith. The god worshipped in the
Hat-nat was Osiris.
* Resenet.
' Mehenet. The two remaining chambers represent the other quarters
of the horizon, Ra being the rising, and Tmu the setting sun; this
explains to some extent the notion of the temple representing the heaven
in its whole plan. The names Resenet and Mehenet are, however, not
confined to localities at Sais, they are also mythological abodes.
PASTOPHORUS OF THE VATICAN. 51
house of Tmu, as being the mysterious abodes of all the
gods.
II.
I made supplication to the King Cambyses against the
people who had taken up their abode in this temple of
Neith, that they should be dislodged from it in order that
the temple of Neith should be restored to all its splendours
as formerly. His Majesty ordered that all the people
should be dislodged who had taken up their abode in the
temple of Neith, that all their houses should be destroyed,
and that all their belongings which were in the temple they
should themselves carry out of the precincts of this temple.
His Majesty gave order that the temple of Neith should
be purified, that all its o^vn people should be restored to it
' people. Hours ' of the temple. His Majesty gave
order that the sacred revenue should be restored to Neith,
the Great Mother, and the great gods of Sais, as formerly.
His Majesty gave orders to (restore) all their panegyries,
and all their possessions as formerly. His Majesty did this
because I had instructed him as to the grandeur of Sais, as
being the city of all the gods who dwell upon their thrones
within it for evermore.
III.
When King Cambyses arrived at Sais, His Majesty came
himself to the temple of Neith and made presents to the
almighty goddess of all good things ; to Neith, the mighty
one, the Divine Mother, and to the gods who are in Sais,
as all pious Kings have done. His Majesty did this because
I had instructed him as to the grandeur of the goddess, as
being the Mother of the Sun-god himself.
' Lacuna.
' This is a title given to certain'persons attached to the service of the
temples.
52 RECORDS OF THE PAST.
IV.
His Majesty performed all the rites at the temple of
Neith. He established the offering of a libation to the Lord
of Eternity within the temple of Neith, as all Kings had
done of old. His Majesty did this because I had instructed
him as to all the rites at this temple performed by all the
Kings on account of the grandeur of this temple, as being
the dwelling of all the gods who abide for evermore.
V.
I established the property of Neith, the mighty one, the
Divine Mother, as His Majesty had ordered, for an ever-
lasting duration, I provided the monuments of Neith, the
Mistress of Sais, with all good things, as doth every dutiful
servant for his lord. I was a good man before his face. I
saved the population in the dire calamity which took place
throughout the whole land, such a one as had never
happened in this land. I shielded the weak against the
strong, I protected him who honoured me, and was to him
his .best portion. I did all good things for them when the
time came to do them.
VI.
I was pious towards my father and did the will of my
mother ; kind-hearted towards my brethren. I established
for them what His Majesty had ordered, giving to them
splendid lands for an everlasting duration, as His Majesty
had pleased. I made a good sarcophagus for one who had
no coffin. I made all their children to live, I made firm
all their houses, I did for them all good things as a father
doth for his son when the calamity came to pass in this
nome, yea when the dire calamity befell the entire land.
VII.
His Majesty, the King Darius, everliving, gave orders
that I should come to Egypt whilst His Majesty was in
PASTOPHORUS OF THE VATICAN. 53
Arraa' (for he was Sovereign of all provinces and great
King of Egypt), to re-establish the school of the Hiero-
grammatists and (restore) what had fallen in ruin. And
strangers conveyed me from province to province, bringing
me in safety to Egypt according to the command of the
Lord of the Two Lands. I did what His Majesty had
commanded. I chose them from their (schools ?) out of
the children of the inhabitants to the great sorrow of the
childless. I gave them to a skilful teacher who should
instruct them in every kind of work. I provided all those
who distinguished themselves with all that was necessary
for the scribe's profession according to their progress. His
Majesty did this in consequence of his knowing that this
work was the best means of restoring what had fallen into
ruin, of rendering firm the names of the gods, their
temples, their revenues, and the celebration of their festivals
for evermore.
VIII.
I was devoted to all the masters that I had, and they
bestowed upon me decorations of gold and gave me all
glory.
IX.
O all ye gods who are in Sais ! declare all the glorious
things which the Chief San, Ut'a-Hor-RESENET, hath done ;
O grant to him all glory, estabhsh for him a good name in
this land for evermore.
X.
Osiris, Lord of Eternity ! the Chief San, Ut'a-Hor-
RESENET, putteth his arms behind thee to guard thine
image. Be there done to him all glorious things as he hath
done who protecteth thy shrine for evermore.
' M. de RougS identifies this with Aram (Syria), Brugsch with Elam.
54 RECORDS OF THE PAST.
XI.
A royal table of offerings grant Osiris Hemaka,'
abundance of bread, beer, beeves, geese, and all good and
pure things to the image of the Chief San, Ut'a-Hor-
RESENET, pious " towards the gods of Sais.
XII.
A royal table of offerings grant Osiris abiding in
Hat-nat, funeral offerings, bread, beer, beeves, geese,
mummy bands, incense, and all good things to the image
of the great San, Ut'a-Hor-resenet, pious towards all the
gods.
' This occurs as one of the names of Osiris in the Book of the Dead,
chapter cxlii., line 8. Hemaka is the name of a place; it is also the
name of a mineral, "jasper" according to Dr. Birch.
* The sense wurdig, geehrt^ appears to me to be founded on an erroneous
etymology. The word dmxu has the sense of "duty," "fidelity," "piety,"
as due from a son to a father, a wife to her husband, a subject to his
sovereign, or men to the gods. In looking for a Coptic derivative we find
enhot, " fidelis," the ancient m having changed to n before a guttural, as
in Sanskrit or Latin (e. g., prin-cepSj ciaii-culum). The final Ms a suffix.
55
INSCRIPTION OF KING NASTOSENEN.
(XXXIInd DYNASTY.)
TRANSLATED BY
M ASPERO.
'T'HIS stele was found at Dongolah by Dr. Lepsius,
and by him brought to Berlin, where it is now
preserved. It has been published in the Denkmdler
aus ^gypten und ^thiopien, Abth. V., Bl. i6.
Some parts of the inscription have been summarily
analysed by Dr. H. Brugsch, in his Geographische In-
schriften, T. I., pp. 163, 164.
This translation as it now stands, was published
by myself in Trans. Soc. Bib. Arch., Vol. IV.,
Part 2, 1875.
On this stele king Nastosenen is twice represented ;
first, accompanied by the
" Royal Sister, Royal Mother, Queen of Kush, Pelkha."
who
"shakes her sistrum to thee;"
he
" offers two necklaces to his Father,"
56 RECORDS OF THE PAST.
"the god
" Amen Ra, Lord of the seats of both worlds, residing '
in Thebes, the giver of hfe, stabihty, power all, like unto
Ra for ever."
Behind the queen is the legend :
" She has given the crown of Napita, '"
The god says :
" I give thee all the countries, the foreign lands, the
barbarians collected under thy two sandals, hke unto Ra
for ever."
In the second picture the same king offers two
necklaces to
" Amen of Napata, residing in \jDfi\-iiab, the great god
in the land Kens, that he may give all life and power
for ever."
The god says :
" I give thee hfe and power all, all stability, all health,
all joy; I give thee the years of time, the rising upon the
seat of HoRUS, for ever."
Behind the king stands
"the Royal Sister, Royal Wife, Queen of Egypt,
Sekhmakh."
In both scenes the king is styled
"King of Upper and Lower Regions, Ra-ka-ankh,
Son of the Sun, Nastosenen."
' Lacuna.
57
INSCRIPTION OF KING NASTOSENEN.
OBVERSE.
1 In the 8th year, the 9th of the ist month of Per, under
the HoRUS, the Powerful bull, the beloved of the cycle
of the gods, risen in Napita, Lord of diadems, Son of
the Sun, Nastosenen; the HoRUS, the bull who tramples
his foes under his (feet)
2 the great lion ....,' the thoughtful, the maintainer of
the whole earth, the Son of Amen, (victorious by) his
great sword, (the conqueror) who widens his boundaries
over all lands ' the (true) issue of gods, the
leveller of whatever is high, the worshipped by the
(whole) earth,
3 Lord of the gods, instructing all beings' like Thot;
coming to build the temples of the whole earth like
Pet,* the giver of life for all creatures, even like unto
Amen, Son of Isi ; crushing whoever affronts the gods,
4 the Child, Protector of the world. Son of the Sun,
Nastosenen, Son of Amen, praised even in heaven : I
bid ye know the King of Upper and Lower countries
Ra-ka-ankh, Son of the Sun, Lord of both lands,
Nastosenen, everliving, that he saith (saying : When) I
(was) the Gracious Child ' in Be(roua),' he
5 summoned me Amen of Napita, my gracious Father,
' An indistinct word. ' Two words wanting.
^ An unknown sign of uncertain value : the translation of the word is
given conjecturally.
* Heaven.
' A common title for Hereditary Chief, Crown-prince.
* The Mero^ of classical geography, near Shendy.
58 RECORDS OF THE PAST.
saying : " Come ! I bid them summon the twice gracious
King who is in Be(roua)." Then I spake unto them,
saying : " Come, (let us go)
6 and seek for him amidst us, to show our (zeal)." They
spoke unto me, saying : " No, we will not go (seeking for
him) amidst us." (For) thou art his Gracious Child
whom he loves Amen of Napita,
7 thy gracious Father." I left in the morning (I) reached
unto Astamooras." I put on my kingly garment,^ and
they rendered homage to me those who live in Napita ;
they said : " He
8 is the Judge, Sovereign of all lands.'' I went away in
the morning, I reached Taheh,' which is the great lion,
the vineyard planted by King Piankhi-Aler ; (and)
whereas my hand was (stretched out)
9 upon the spot to relieve (from its distress) the temple
of Amen,' they went (to the place) which (I was in), the
men and the priestess of Amen of Napita, with the
female denizens of the town and all thfe great men and
beings who were there ;
10 they spake unto me, saying : " He layeth do^vn before
thee the sovereignty of the land (of Kens),' Amen of
Napita thy gracious Father." Said the mouths all : " He
shall land at Dongool."'
I r I spake unto them, saying : " Go down the river, and
' Lit., " amidst me."
' It is a town near the Astaboras of Grecian writers; perhaps the
Primis Major of Ptolemy.
^ jyiLt-a-se^am su f-a dt'&b. I do not know what sort of garment the
&bdb is.
* A town, of site unknown, between Napita (Gebel-Barkal) and
Deng-oor (Dongolah), if not a part of Napita itself.
^ The sense is dubious, owing to a lacuna at the end of line S.
° n Kens wanting in the original.
' Dengoor or Dengool, Old Dongolah.
INSCRIPTION OF KING NASTOSENEN. 59
be zealous in your praises of Amen of Napita, my
gracious Father. Go ye, and going, humble yourselves
to do (honour) to A-
12 MEN of Napita." I proceeded (by water) to the landing
place, before the house of Ra. I mounted a great horse,
I reached the great temple. They
13 lay down before me the great men and Priestess of
Amen : then they shouted for me with all their mouths.
I went up, I opened the great door : they did (honour),
I did (honour), while
14 they were zealous in their praises of me, the Magistrates
and great Chiefs who live in the Ap, in the Golden
House.' I said unto him : " O Amen of Napita, my
gracious Father, the being °
15 to me. Amen of Napita, my mouth.^ May Amen of
Napita, my gracious father, give me the kingdom of the
land of Kens, the royal crown of King Hor-si-atef,
16 the might of King Piankhi-Aler." The 3rd month
of Sha, on a great day, I caused Amen of Napita,
my gracious Father, to rise :' going out of the great
temple, he gave me the kingdom of the land of Kens,
Aloa,'
1 7 the Barbarians, both shores of the land on both banks
of the Nile, the four quarters of earth, saying : " O my
gracious creation, like unto Ra ! " I said unto him, "O
Amen of Napita, the being! Thou hast
18 done it for me that all lands, all men, be obedient
unto me. Thou summonedst me up in Beroua, and I
came to do (honour) unto thee. Grant that the sove-
reignty of the land Kens be laid down before me." They
' That is, in the consecrated ground of the town, in or near the temples.
' Lacuna. ■* One third of a line wanting.
* That is, originated a procession of the deity in his boat.
' The kingdom of 'Aloah, and the town of Sobah.
6o RECORDS OF THE PAST.
19 did not make him a King that day. The 24th (they)
gave me the sovereignty. There were men fighting with
men, ofifering all kinds of offerings on the way, capering
for joy in front of
20 Ra. I reached the spot (of the sacrifice), smote the
two bulls, went up (the steps of, and) sat on, the golden
throne in the golden Ap, under the shadow of the great
royal flabella, that day. Said all men, saying :
21 "He will make all beings happy! Amen of Napita,
he gives him the sovereignty, life, health, strength, of
the land Kens, (him) the Son of Sun, Nastosenen ; (he
grants him) to go up and sit upon the golden throne
under the shadow of the great royal flabella,
2 2 this day, and he will make a King sit in his place in
Beroua." The ist month of Sha, the 12th, I went
down the river to do (honour) unto Amen of Pakem,"
my Father
23 gracious. I caused Amen of Pakem to rise : coming to
me out of the great temple, (he) said, " O my gracious
creature even like unto Ra." He gave me the kingdom
24 of Kens ; he gave me both shores of land on both
banks of the Nile, Aloa, the Barbarians and his own
crushing bow. After he had spoken unto me, speaking
unto me. Amen of Napita, my gracious father, I went
up and sat up-
25 on the golden throne. I went to do (honour) unto
Amen of Pnoobs : ' going out of the great temple, he
gave me the sovereignty of the land of Kens
26 and his crushing (mace), saying : " O my gracious
creature, even like unto Ra ! " Going up, I sat upon the
golden throne. I went up to do (honour) unto Amen of
Napita,
' A town on the Nile, site unknown, between Dongolali and Pnoobs.
' Uvouxp of Ptolemy, near Wady-Halfi.
INSCRIPTION OF KING NASTOSENEN. 6 1
REVERSE.
1 my gracious Father. The 2nd month of Per, the 19th,
(rose)
2 Amen of Napita ; going out of the temple twice-great.
(He) said : " O my gracious
3 Phra!" (So) he spake unto me, calling me "gracious
creation," and then Amen of Pakem, Amen of Pnoobs,
the gods
4 all jumped for joy. Reaching the place of the sacrifice,
(I) smote the two bulls, I went down unto the pyramid,
and lay wrapped there four nights, and made
5 all kind of offerings, four days. (Then) going up, he
reached the place of the sacrifice, smote the two bulls,,
(and) entering the temple, sat upon the chair of state in
6 the House of the Golden Wine. The 24th, I went
up to do (honour) unto Bast of Tel,' my gracious
Mother : she gave me life, a long and happy old age, her
breast
7 she gave it to me (to suck) in (token) of victory and
happy life ; she gave me her crushing club. I went in
Napita, the 29th, I caused
8 Amen of Napita to rise : he gave me the whole of
heaven, the whole of earth, the Nile all, the men all.
Going up (I) sat on the golden throne ; I caused the
four qemor-'a'' to be done unto thee,
9 Amen of Napita, in Napita, and there were thirty-six
men in it. I gave thee three great vessels of brass
(full of) incense, four jugs (full of) honey, three ditto of
essence,
10 one image of Amen of Paqem-Aten in gold, two of
' A town on the Nile, near Napita; also called Ter.
' Ti-t-a ari-nak ^a gema rotou. I cannot imagine what those qema-5
were in which there were thirty-six men, nine for each qetna.
62 RECORDS OF THE PAST.
HoRUS in gold, (the three weighing) three ten,^ three
incense vases of electrum, three vials of electrum, seven
cups of electrum, making in all thirteen (pieces, and
weighing) one hundred thirty and four ten;" two great
jugs of bronze,
1 1 thirteen basins of bronze to preserve milk, two bronze
rhugs for (drinking) beer, six bronze vessels, (six) bronze
jugs, six scent-bottles in bronze. I offered thee, Amen-
EM-AP,' in the ist month of Sha, in a great day, two
bullocks
1 2 and two fine bulls, in all four ; two milch cows
and two heifers, being four in all; one calf fed with
herbs and another sucking, being two in all
* sixteen bronze khirolteb, two bronze tekhtet, ten
bronze rob,
13 two bronze bats, two bronze ap} Going up like a fleet
bull, my bow(men) went to Aloa. They made a great
slaughter amongst its (men) all, and took the
ship' of the Chief; they smote what there was in all
the land,
14 all the beasts of burthen and homed cattle which had
been spared,' (even) those the towns of Kartep the
great and Telooreq* gave (unto me). The town of
N ka' sent men: there was slaughter (done)
amongst them, and there was sparing of life
^ After Chabas' valuation, 274*14 grammes.
' I2244"92 gr. ' Or, Amen of Thebes.
* Six or seven words wanting,
5 For the names of these and other metals, see Lepsius, Die Melalle,
pp. 100, lOI.
' A mutilated word.
' The text appears to be corrupt here. I had it corrected after the
passages in lines 25, 26, 29, 33.
* Perhaps Kartep and Slltelooreq. The site of these towns is unknown
to me.
' The name of the town has been partially erased.
INSCRIPTION OF KING NASTOSENEN. 63
1 5 done amongst them, and I cut down all the timber.
The town of Tormenmoo gave me twelve . . . .' bulls
for Amen of Napita and they were brought to Napita.
The 4th month
16 of Sha, the 26th, on the birth-day of the Son of the
Sun, Nastosenen, the town of Saqsaqdimoo gave six
out of its bulls for Amen of Napita, my gracious Father,
and they were led to Napi-
17 ta. The 4th month of Sha, the great day, (being the
return of) the day on which the crown had been
given unto the Son of the Sun, Nastosenen, people
offered unto thee, Amen of Napita, twelve victims with
flour and garlands of flowers the people of Kalo-
18 tep the great and Terooleq; people offered unto thee,
Amen of Napita, my gracious Father, a big lamp from
the town of Taqtat; people brought thee ' bulls
400, horned cattle 300, men 200, (for), O Amen of Napi-
19 ta, thy two thighs are prospering, and thy virtue is
beneficent; people gave thee. Amen of Napita, the lands
Reteq and Aps in offering of the people of Kasooa,'
together with poultry and
20 female slaves for thee,' no in all. And again, I sent
my bow(men) against the foes in the town of Makhend-
nen ; they smote it and made a great slaughter amongst
that which was with the
21 Chief of Aikhentka; taking all the women prisoners,
all the beasts of burthen, a deal of gold, bulls 209,659,
homed cattle 505,349, women
^ An illegible word.
" Kasooa appears to be the Kao-ou of Axumitan inscriptions, erroneously
printed Ktuov in Salt's Travels and Boeckh's Corpus, (T. III., p. 515), the
Khasas of Mayoudi (Quatremere, Memoires sur VEgypie, T. II., p. 155)
between SouSkin and the Tacazz6; to-day, Gash or Khas.
^ Lit., "with thy poultry and thy women."
64 RECORDS OF THE PAST.
22 2236, aqit^ belonging to the town of Katoldi, 3229. I
obliged (the Chief) Pekak to give it all unto me. After
I had smitten all lands, I caused a lamp to be made
unto thee, Amen of Napita, with Katol-
23 di twelve of its aqit; I made thee two big bronze
censers, which I caused to be set up in the Theban
temple. Amen of Napita, my gracious Father ; I offered
thee six victims from amongst (the spoils of) Katoldi;
24 I opened the house of the Golden bull (to put in) the
aqit belonging to Amen of Napita, my gracious Father.
And once more again I sent my bow(men) against the
hostile lands of Robal and Aka-
25 Ikar. I made a great slaughter amongst that which
was with the Chief of the land of Lobarden ; all the gold
he had, which was considerable (and even) more than
could be counted, bulls 203,246, homed cattle 603,108,
all the women whom
26 they spared from the rest, the Chief gave it to me, (for),
O Amen of Napita, my gracious Father, thy khopesh' is
crushing and thy counsel is beneficent. And once more
again, I sent the multitude
27 (of my soldiers) against the hostile lands of Arrosa. I
made a great slaughter, I made, amongst those who were
with the Chief of the town of Mesha in the land Abes-
khent, taking all women prisoners, all' the beasts of
burthen, ten of gold 1,212,' bulls 22,110,
28 all the women, homed cattle 45,200; the Chief gave
it (all) to me, which was all he possessed, (for),
Amen of Napita, my gracious Father, thy name is right
gracious and thy virtue is beneficent. And once more
again, I
29 sent my bow(men) against the hostile land of Makhis-
' I do not know what these aqit are.
' A kind of curved sword. ' I09752'56 grains.
INSCRIPTION OF KING NASTOSENEN. 65
herkhert. I made a great slaughter, and the Chief
gave me from what was his whatever had been spared,
all (the men), all the women. He gave it unto me,
and I
30 took bulls 203,146, horned cattle 33,400, (for), O Amen
of Napita, my gracious Father, thy khopesh is crushing,
and whatever thou dost for me is greatly magnificent.
Once more a-
31 gain, I sent the multitude of my soldiers against the
hostile land of Mikhentka. The foe made a stand
against me in the town of Nehksarsar. I struck a blow
against it, I made a great slaughter :
32 I made (the same) against those who were with the
Chief of Tamakhi. I took all their wives, all their
horses, gold (to the value of) ten 2,000,' bulls 35,330,
homed cattle 55,5
33 26, whatever was spared amongst them ; for. Amen of
Napita, my gracious Father, giveth me all the lands ; his
khopesh is crushing, his virtue is beneficent,
34 his names are greatly beneficent, and he caused me to
act. Amen of Napita, my gracious Father. And once
more again, they upset the things of Amen residing in
Paqem-A-
35 ten. I sent the multitude of my soldiers °
the prowess of King, life, health, strength, Aspalut
' (I sent my bowmen) against the hostile
land of Madi,' and it gave to them
36 (all) its things. My great prowess which my gracious
father Amen of Napita had given unto me, my gracious
father Amen of Paqem-aten gave it unto me;
37 he said unto me, my gracious Father Amen of Paqem-
Aten, saying, "I give thee my bow and the strength which
' 182740 grains. " Lacunae.
3 The so-called Maddi of the Horsiatef inscription.
VOL. X. ^
66 RECORDS OF THE PAST.
is in it, and my valiance. I give thee all hostile lands in
captivity,
38 under thy two sandals." And once more again, the
foes of Madi robbed the things of the estates of Bast
residing in Ter, (which had been conquered) by the
prowess of King
39 AsPALUT. My prowess came : she granted it to me.
Bast residing in Ter, my gracious Mother; she gave
me her ' greatly gracious, a happy old age, the
light
40 of her excellent virtues, for, Thy Majesty it is, thy great
splendour it is that made me, O Amen of Napita, my
gracious Father, that
41 made my prowess excellent, and my khopesh' crushing,
truly, O Amen of Napita, my gracious Father, the being
that
42
Lacunas. ° Lit., " his khopesh."
67
TABLET OF ALEXANDER ^GUS II.,
SON OF ALEXANDER THE GREAT.
TRANSLATED FROM THE GERMAN BY
S. M. DRACH.
TN the Zeitschrift f. jMgypt. Sprach., Jan., 1871,
M. Brugsch has given an inscription on a slab of
black basalt, covered with Egyptian representations
and texts, which was found in excavating the founda-
tions of a ruinous house in Cairo. On the top of
the tablet is represented a diadem-crowned king,
bestowing on Horus, lord of the land of Pe, a field
on his left hand, and to the right paying homage by
food and drink to Buto, the lady-goddess of the
cities of Pe and Tep.' The inscription is dated in
the seventh year, month Thoth, of Alexander the
second,' by his satrap Ptolemaeus, who afterwards
' The capital of the XlXth nome of Lower Egypt.
° Alexander ^g-us reigned from B.C. 317 to B.C. 311, when he was
murdered by Cassander (Birch),
6*
68 RECORDS OF THE PAST.
ruled as the actual king, and in it he restores the
regions about those two towns to the deities Horus
and Buto, whom Xerxes had impiously deprived of
their temple revenues. The king Khabash, or
Khabas, who is mentioned in the tablet, was a
native prince, and the opponent of Xerxes I.
The king here recorded, Alexander ^gus, was the
unhappy son of Alexander the Great and Roxana.
After his father's death, his mother fled with him to
Cassander, who in concert with Olympias, put both
of them to death in 309 B.C.," when the Prince was
about twelve years old. This tablet recognises his
succession to his father's general rule though himself
yet a minor.
See further a papeuupon this tablet by Dr. Birch in
Trans. Soc. Bib. Arch., Vol. I., p. 20.
' According^ to Brugsch-Bey.
69
DECREE OF PTOLEMY LAGIDES, THE SATRAP.
1 In the year seven, beginning of inundation, and the
Holiness of Horus,
2 the youthful, rich in strength. Lord of the diadems,
loving the gods
3 (who) gave him his father's dignity, the golden HoRUS,
the ruler
4 in the whole world, King of Upper and Lower Egypt,
Lord
5 of both lands, delight of Amen's heart, chosen by the
sun,' Son
6 of the Sun, of Alexander the immortal, of the gods of
the city Pe (and) Tep
7 the friend. He being as King in the stranger's world,
as was His Holiness
8 in Inner Asia, so there was a great Viceroy in Egypt,
Ptolem^us
9 was he called. A person of ybuthful energy was he,
strong in both arms,
10 prudent of mind, powerful amidst men, of firm courage,
steady foot,
11 repelling the raging, not turning his back, striking the
face
12 of his foes amidst their combat. When he had seized
the bow
13 not a shot is from the opponent" a flourish of his
sword in
' " Joy of Amen, the choice of the sun,'' an allusive compliment to his
father, Alexander the Great being- the son of Jupiter Ammon.
' The meaning is, his bow was so unerring that his opponent was at
once shot down, and his fencing so good it killed his adversary.
70 RECORDS OF THE PAST.
14 the fight no one could stand his ground, of mighty hand,
nor
15 was his hand repulsed, nor repented he of what his
mouth utters,
16 none is like him in the stranger's world. He had
restored the sculptures
17 of the gods, found in Asia, and all the furniture and
books of the temples
18 of Northern and Southern Egypt, he had restored them
to their place. He had made
1 9 as his residence the fortress of the King, " Loving the
name of Amen the sun-chosen
20 the Son of the Sun, Alexander,'" as it is called on the
shore of the great sea
2 1 of the lonians.' Rakotis was its former name. He had
gathered lonians
2 2 many and their cavalry (and) their numerous ships, with
their crew.
23 When he marched with his men to the Syrians' land,
who were
24 at war with him, he penetrated its interior, his courage
was as mighty as
25 the eagle' amongst the young birds. He took them at
one stroke, he led
26 their princes, their cavalry, their ships, their works of
art, all to Egypt.*
27 After this, when he set out for the region of Mermerti,'
he took
' This long title is the name of the city of Alexandria.
' The Mediterranean Sea.
' Vulture.
* This refers to the defeat of Demetrius at Palai Gaza (Old Gaza) by
Ptolemy, b.c. 312.
' The ancient Marmarica.
TABLET OF ALEXANDER ^GUS. 7 1
28 it in one time, he brought home their folk, men, women,
29 with their horses, as revenge for what they did to Egjrpt
When
30 he arrived in Egypt, his heart was rejoicing on what he
had done,
31 he solemnized a holiday, (and) this great Viceroy
seeking
32 the best for the gods of Upper Egypt (and) Lower
Egypt Spoke to him
33 his Sidesman,' and the Elders of Lower Eg)rpt, the
maritime land
34 called land of Buto, whereto the King had an Image of
Tanen "
35 chosen by Ptah, Son of the Sun, Khabash, ever-living,
to the gods
36 of Pe (and) Tep after His Holiness had gone to Pe-
Tep to
37 investigate the littoral,^ all in their domain, to go into
38 the inner marshes, to see each arm of the Nile, that
goeth into
39 the great sea, to keep back Asia's fleet from Egypt.
Spake
40 His Holiness to his Sidesman,' This littoral country I
wish
41 to learn about. They spoke before His Holiness, The
sea-land, the land of
42 Buto is its name, was from old the property of the gods
of Pe-Tep, it was overthrown
' That is, the Chief Councellor, who stood at the side of the king.
' The Pigmy Pthah, called also Tatanen.
' The littoral district of the Delta is called Patanut, known to Classics
and Copts, the Phthenetu of Pliny, belonging to the great Pharmutiachian
mouth of the Nile. Hermopolis is the " Northern Unnu " (another Unnu is
in Southern Upper Egypt).
72 RECORDS OF THE PAST.
43 by foe Xerxes, who never gave an)rthing to the gods
44 of Pe-Tep. Then- spoke His Hohness to bring to him
the Priests
45 (and) Archons of Pe-Tep. They hastily brought (them)
to him.
46 His Holiness said, I wish to know the souls of the gods
of Pe-Tep
47 about this ? What they did to the impious for the bad
action he had done ?
48 They replied, The impious Xerxes had acted wrong-
fully to
49 Pe-Tep, he took away his possession. They spake to
His Holiness the King,
50 Lord and Horus, Son of Isis, Son of Osiris, Ruler of
Rulers, King
51 of Kings of Upper Egypt, King of Kings of Lower
Egypt, avenger of his father. Lord of Pe,
52 origin of the gods, there being afterwards no King like
him, threw away
53 the impious Xerxes from his palace with his eldest son,
54 making themselves known in the city Sais of Neith on
this day at the side
55 of the Holy Mother. Thus spake His Hohness, This
mighty god amongst the gods,
56 there is no King after him, may he be bestowed on the
way of
57 holiness ! I swear it. Then spake the Priests (and)
Archons of
58 Pe-Tep, May Your Holiness decree, to give the httoral,
the land
59 of Buto ij, is called, to the gods of Pe-Tep, with bread,
drinks, oxen, birds,
60 all good things, that it may be renewed in thy name for
its donation
TABLET OF ALEXANDER JBGVS. 73
61 to the gods of Pe-Tep a second time, as remunerating
the distinguishing
62 action of thine. Then answered this great Viceroy :
Let a decree be made
63 in writing at the seat of the King's scribe of the audit
64 to this effect. Ptolem^us, Satrap of land of Buto, I
give
65 it to HoRus the avenger of his father, Lord of Pe, (and)
to Buto, the Lady
66 of Pe-Tep, from this day and for ever, with its villages
all,
67 its cities all, all its inhabitants, all its meads, all its
waters,
68 all its oxen, all its birds, all its cattle herds,
69 (and) all things produced therein, what was (formerly)
and its additions (and) with the donation given by King,
70 Lord of both lands, Khabash, everliving." Its South
limit is domain of
71 the city Buto" and Hermopolis,' on the North against the
mouths of the Nile
72 on the North, the downs on the shore of the great sea,
on the West the mouths
73 of the oarsmen ■* ' against the downs in the East
of the nome
' This Khabas was the legitimate ruler of the country under the Persian
dominion, probably in the reign of Xerxes I., whom he revolted against
and expelled, together with his eldest son, from the town of Sais. Accord-
ing to Lepsius, Khabash was the first king of the XXVIIIth dynasty;
the name occurs on one of the Apis sarcophagi in the Serapeum, but its
date is uncertain.
^ Possibly represented by the modern ruins of Kum el Aman and Kum
el Giz at the entrance of Lake BaruUos.
' In the XVth nome of Lower Egypt, probably represented by the ruins
of Kum Ferrain.
* The city of Sekhur, or " the pliers of rudders ;" this was situated on
the northern portion of the Borella branch of the Nile. ' Lacuna.
74 RECORDS OF THE PAST.
74 of Sebennys, so that its calves may be for the Great
Hawk, its oxen
75 for the face of Nebtaui-t, its cattle for the Living
Hawk, its milk
76 to the Glorious Child," its birds to him in Sa, who . . .'
life
77 his 'is, all the fruits of its ground on the table
of
78 HoRUS himself, Lord of Pe, and of Buto (lady) to the
crown of Ra-Harmachis
79 for ever. All which is given to the utmost by the
King, Lord of both lands,
80 Image of Tanen, chosen by Ptah, Son of the Sun,
Khabash,
81 ever-living, (and the gift) is renewed by this great ruling
Viceroy of Egypt,
82 Ptolem^us, the donations to the gods of Pe-Tep for
ever. In reward of this
83 for what he has done, may he receive victory and
strength to his heart's content,
84 so that he may always be dreaded as now by strange
people. The land of
85 Buto, whoever tries to plan its removal of any part
86 thereof, let him be excommunicated by those in Pe, let
him
87 be cursed by those in Tep, that he may be in the
burning breath of
88 the goddess Aptaui ' on the day of her dread, with
neither a son nor a daughter to give him water.
' Horus Harpakhrut. ' Lacunse.
' One of the goddesses of the Akar, or hell.
75
CONTRACT OF MARRIAGE,
IN THE REIGN OF PTOLEMY PHILADELPHUS.
(xXXISt DYNASTY.)
TRANSLATED BY
E. REVILLOUT.
'T'HE demotic contract of which I here publish
a translation bears the number 2433 of the
Egyptian collection in the Louvre. It is not unique
of its kind ; for there are like ones in the British
Museum, the Museum of Turin, and amongst the
demotic contracts of Berlin and Leyden. M. Brugsch
also has given at the end of his Grammaire demotique
the facsimile of a marriage contract of the same sort,
which he thought was a deed of sale. It may, there-
fore, be said that the decipherment of this kind
of documents is a new fact in science. It must be
remarked that the text chosen is part of a collection
of documents relating to a single family, the great
portion of the deeds being in the Louvre and some
in the British Museum. Thus it is known that by
virtue of the present marriage settlement, and of the
76 RECORDS OF THE PAST.
mortgage there expressly specified, that Taoutem
three years afterward, in the year 36 of Philadelphus,
acknowledged by letter a debt of 1 5 shekels repayable
in the 33rd year, that is to say 36 months, and that
these 15 shekels had then produced 28 (Papyrus No.
2443 of the Louvre). At this date, if he had not paid,
the property of the husband would have belonged to
the wife. Philadelphus died before having reached the
33rd year of his reign; but the Papyrus No. 2438,
dated in the 2nd year of Euergetes, contains in effect
the final surrender of his property, which Pchelchons
made to his wife Taoutem. This property came to
Pchelchons originally by inheritance from his father,
who had apparently assigned to his own wife in the
Papyrus No. 2428 of the Louvre. He, according to
Papyrus 2424 of the same collection and Hay No. 2
of the British Museum, had divided them between
Patem and Pana their sons. Patem, in Papyrus
No. 2424, makes a reference to the marriage settle-
ment here published, when he speaks of the gift
which his mother had made him of the property
which belonged to Pchelchons his father.
The Papyrus itself has been published in the
Transactions of the Society of Biblical Archceology,
Vol. VL, p. I, with a translation in French by the
Author.
77
CONTRACT OF MARRIAGE.
The year 33 \dia.x of the King Ptolemy, the god, being-
Aetus, son of Apollonius, Priest of Alexander and of
the gods brothers, being Demetria, daughter of Dionysios,
Canephoros before Arsinoe Philadelpha, the Pastophore
of Ammon Api of the Western region of Thebes. Patma
son of PcHELCHONS, whose mother is Tahet, says to the
woman Ta-outem, daughter of Relou, whose mother is
Tanetem : I have accepted thee for wife, I have given thee
one argenteus," in shekels 5, one argenteus in all for thy
woman's gift. I must give thee 6 oboli, their half is 3,
to-day 6, by the month 3, by the double month 6, 36 for a
year: equal to one argenteus and one fifth, in shekels 6,
one argenteus and one fifth in all for thy toilet during a
year. Lastly, a tenth of an argenteus, in shekels one half,.
one argenteus one tenth for thy pin' money by the month,
which makes one argenteus and one fifth, in shekels 6, one
argenteus and one fifth for thy pin' money for the year.
Thy pin' money for one year is apart from thy toilet money
I must give it to thee each year, and it is thy right to exact
the payment of thy toilet money, and thy pin' money, which
are to be placed to my account. I must give it to thee. Thy
eldest son, my eldest son, shall be the heir of all my pro-
perty, present and future. I will establish thee as wife.
' There is scarcely necessity to observe that the context sufficiently
proves that an argenteus was worth 5 shekels, and that a shekel was worth
6 oboli. However, for the subject of the money mentioned in demotic
texts, to which no one as yet has paid attention, it is necessary to consult
my Ckreslomathie demotique, about to be published by Viewig, 97, Rue de
Richelieu, Paris.
' Or, "pocket money."
78 RECORDS OF THE PAST.
In case I should despise thee, in case I should take
another wife than thee, I will give thee 20 argenteus, in
shekels 100, 20 argenteus in all. The entire of the property
which is mine, and which I shall possess, is security'
of all the above words, until I have accomplished them
according to their tenor. I have no more to allege, any
other matter, any other word . ..." with thee. The
writings which the woman Tahet, daughter of Teos, my
mother, has made to me concerning one half of the entire
of the property which belonged to Pchelchons, son of
Pana my father,' and the rest of the contracts coming from
her, and which are in my hand, belong to thee, as well as
the rights resulting from it. For thee all that, as well as
that which I shall justify in their name. Son, daughter,"
coming from me, who shall annoy thee on* this subject will
give thee 20 argenteus, in shekels 100, 20 argenteus in all.
He will deliver them up to thee entirely without any oppo-
sition, the writer of this act is . . . .' the Priest of Ammon
Horpneter, son of Smin.
■ iVUOUI. This specification of the mortgage is very remarkable.
^ Lacunae.
' See the preface for this point.
" Patma had in reaUty a daughter by another marriage, who in Papyrus
No. 243S, expressly agrees to the settlement of all the patrimony made by
Patma to his new wife.
79
THE BOOK OF HADES.
(from the sarcophagus of SETI I.)'
TRANSLATED BY
E. LEFEBURE.
"VyHEN Belzoni discovered, in 1819, the tomb of
Seti I. at Biban-el-Molouk, he found there the
empty sarcophagus of the king, with the cover broken.
The figures and the hieroglyphics which adorn this
sarcophagus, upon which they are carved and filled
in with blue colour, have been published in 1864,
with descriptions, by Messrs. Bonomi and Sharpe,'
under the title of The Sarcophagus of Oimenepthah I.
In 1870, M. Pierret gave, in the Revue ArMologiqiie,
an analysis of the pictures and the legends which
cover the exterior of the coffin ; and later, Messrs.
Goodwin ^ and Le Page Renouf * have examined the
secret writings which are found on a part of the
^ The sarcophagus is of arragonite, and is now in the Soane Museum,
London.
' Cf. Sharpe, Egyptian Inscriptions, pi. 61-67.
^ Zeitschrift, 1873, p. 13S. * Zeitschrift, 1874, p. loi.
8o RECORDS OF THE PAST.
sarcophagus. These endeavours are only partial,
and a study of the whole has not been made on
the sarcophagus of Seti I. before the present trans-
lation, which is complete, and comprises all the
fragments. The principal subject of the inscrip-
tions on the sarcophagus is the navigation of the sun
nightly in the infernal regions. Twelve gates enclose
there, successively, twelve sections of space, from
which the god passes, having generally at his right
hand the blessed, and at his left the damned, who
are represented, according to the Egyptian rule of
perspective, above and below. The gates correspond
probably to the hours of the night, as do the infernal
pylons to the astronomical ceilings a;t Biban-el-
Molouk." The order in which these gates follow one
another has been pointed out by Champollion,' and
they again occur in the like manner in the tomb of
Rameses VI. The same composition figures in effect
in the royal tombs, and covers there, generally to the
left, the sides of certain rooms and corridors. We
see by the royal tombs that the Egyptian artist con-
nected the nightly divisions to the gates which pre-
ceded ; and Champollion himself is the authority for
designating, by an abridged form, every division of
Hades by the name of the serpent which guarded
the gate. There is as a clue to its arrangement, the
■ Champollion, Notices, Tom. II., p. 630-6S4; cf. Todienbuch, ch. 145, 146.
' Letlres, new edition, p. 1S9-192.
THE BOOK OF HADES.
8i
number, and the succession of these gates which
comprise this species of the Book of Hades itself,
a variant of the Book of the Lower Hemisphere.
without a gate,
door of the serpent Saa-set.
Akebi.
T'etbi.
Tek-her.
Set-m-ar-f.
Akhen-ar.
Set-her.
Ab-ta,
Stu.
Am-netu-f
doors of the serpents Sebi and Reri.
It is noticeable that the first division has not a door,
and that the last has two. Further, in the tombs
of Seti I. and of Merenptah I. the pictures and the
legends relating to the door of Set-m-ar-f differ entirely
from those which are attached to the same gate in
the other tombs, and on the sarcophagus of Seti I.
According to ChampoUion ' the tomb of Amenophis
III. which was complete, contained the book which
he there describes, but only a few fragments of it now
remain in the chief chamber. The notices of the
same scholar attribute the 8th, 9th, and lOth divisions
to the tomb of Ta-user-t, these are found in the chief
' Lettres, new edition, p. 202, 203.
VOL. X. '
1st
division
2nd
y>
3rd
iy
4th
)»
Sth
»
6th
jj
7th
ty
Sth
„
9th
fy
loth
„
nth
))
1 2 th
J>
82 RECORDS OF THE PAST.
chamber; the 3rd and 4th are seen in the tomb of
Rameses I.' in the chamber which follows the 2nd
corridor; the 2nd and 3rd occur in the chamber having
six pillars ; the 4th, 5 th, 6th, (the chamber of the
well), and 7th (on the principal chamber having four
pillars) in the tomb of Seti I. ; the 4th, 5 th, and 6th
in the principal chamber of the tomb of Merenptah I.;
the 5th (in the 3rd chamber), 6th (other chamber)
3rd, 8th, gth, and nth (in the principal chamber),
of the tomb of Rameses III. ; the 2nd, 3rd, 4th,
and 5 th in the tomb of Rameses IV. (the principal
chamber) ; the ist and 2nd are found in the tomb of
Rameses VII. on the first corridor. The tomb of
Rameses VI. contains the composition entirely com-
plete to the commencement of the first corridor. The
other tombs are more or less damaged, or they would
have been able otherwise to have restored for us wholly
or in part those divisions which appear to be wanting
from the sometimes incomplete notices of Cham-
pollion. On the sarcophagus of Seti I. the beginning
of the text is found on the outside at the foot of
the chest ; the 2nd and 3rd divisions follow to the
right; the 4th is at the head and on a part of the left
side, at which the 5th adjoins the ist. The 6th and
the 7th divisions, of which only fragments remain,
occupy the two exterior sides of the lid ; the 6th at
the right, the 7th at the left side of the head. In
' Cf. Egyptian Museum, Paris.
THE BOOK OF HADES. 83
the interior and adjoining the head, at the left side,
the 8th and 9th divisions ; the loth commences at
the foot; and the nth, which extends to the right,
finishes at the head, where is the 12th. There the
great composition stops. Other texts, now in-
complete, covered the interior part of the lid,
these generally belong to the "Book of the Dead."
Finally, the bottom of the chest, which is intact,
shows the goddess Nu surrounded with prayers and
chapters from the Book of the Dead. The general
sense of the great composition (the scenes of which
have no other relation than to present the variants
of a same idea) is that the sun and the gods, or the
souls who accompany him, are swallowed up by the
earth' in the West, and that they arise at the East.
The earth is described in certain passages as a two-
headed bull," or a two-headed serpent ;' and sometimes
the Egyptians, to symbolize the resurrection, repre-
sented coming forth from the serpent the heads which
he had swallowed,' and introduced his face* to the sun
to appoint the dawn. The nocturnal sun was a soul,'
and had consequently the head of a male sheep ; the
earth, being more material, after the final scene formed
the body of Osiris who surrounded 'Hades. The
' PI. iv., F. 19, 18; pi. iii., c. 27. ' PI. ii.; iii. c.
' PI. xii., cf. The Book of the Lower Hemisphere, 8th hour.
* PI. xii. A, cf. ChampoUion, Notices, Tom. II., p. 770-775.
5 PI. xi. B. « PI. iii. c, 26, 27.
r,*
84 RECORDS OF THE PAST.
earth had been created by the sun or Ra, seeing that
the legend of the two-headed bull said, that the god
rested in that which he had created.' It must be
remarked on the subject of the creation, that this act
is represented in several places as an emanation : thus
the gods go out from Ra" or from his eye ;' the
Egyptians are the tears of the eye of Horus,* and the
eatable plants come from the divine mouth. ^ This
pantheistic doctrine existed to the XVIIIth dynasty;
indeed the composition, which contains it, is found in
the tombs of Amenophis III. and of Ta-user-t; and
M. Naville has shown that it is also the foundation of
the " Litany of the Sun," ' with which the royal
tombs begin. The Egyptian theology allowed besides
the responsibility of man, the immortality of the soul ;
and the subterranean world, on the sarcophagus
of Seti I. is, therefore, represented in a moral, as
well as a physical point of view. The underworld
was the place of the chastisement of Apap, the
symbol of evil, and the dwelling of the good as
well as of the wicked, which were there judged to be
recompensed by Ra or punished by Turn and by
Horus.
' PI. Hi. c, 28; cf. pi. V. E, H.
" PI. iv. P, G. ' PI. iv., iii. ji. * PI. vii., vi. D.
5 PI. xiii. c. « See Records of the Past, Vol. VI.
8s
EXTERIOR OF THE COFFIN.
HORIZONTAL INSCRIPTION.
This inscription runs along in a single line the five
first plates of the Book of Hades ; it is divided into
two halves : the first (pi. II.-V.) comes from the door
of Akebi to the commencement of the first scene ;
the second (pi. VI II.-V.) adjoins the first in going from
the head, to the place where the fold of the door of
T'etbi begins.
PLATE 2.'
A. Words of Mesta : I am Mesta, I am thy son,
Osiris, King, Lord of the Two Lands, Ramenma, veracious,
son of Ra, Seti-Merenptah, veracious, I come, behold
me to protect thee. I make to prosper thy dwelling,
firmly, firmly, according to the order of Ptah, according
to the order of Ra himself Words of Anubis, who is with
the coffin : I am Anubis who is with the coffin. It is said :
. . . .' Descend my mother Isis "
PLATE 3.
,° on me, the Osiris, King, Ramenma, veracious,
(deliver the son of Ra, Seti-Merenptah), veracious, fi-om
' These references are to the plates in Bonomi's book, and the letters
A, B, c, to the three horizontal sections into which each plate of text is
divided, according to its position on the sarcophagus.
' Lacunx.
86 RECORDS OF THE PAST.
him who acts against me. Words of Tuaumatef : I am
TuAUMATEF, I am thy son, HoRus, I love thee, I come to
defend Osiris from him who causes his evil, and I place him
under thy feet for ever, Osiris, King, Lord of the Two
Lands, Ramenma,
PLATE 4.
Son of Ra, of his loins who loves him, Lord of Diadems,
Seti-Merenptah, veracious, close to the great god. He
says : Let the sun live, death to the tortoise ! Let them turn
themselves in the tomb the flesh which Kebsenuf keeps,'
(for) the Osiris, King, Ramenma, veracious. Let the Sun
live, death to the tortoise ! Let him be safe he who is in
the tomb, the tomb of the son of Ra, Seti-Merenptah.
(Words) of Nu the great
PLATE 5.
and of See : Osiris, King, Lord of Two Lands, Ramenma,
veridical, who loves me, I give thee purity on earth, and
power in heaven.
1 give thee thy head for ever.
PLATE 8.
Words of Nu who is on the dwelling of the bark Hennu:
This my son the Osiris, King, Ramenma, veridical, his
father Shu loves him, and his mother Nu loves him, the
Osiris son of Ra, Seti-Merenptah. Words of Hapi :
I am Hapi, I come, (behold me) to protect thee, I bring
thee thy head '
PLATE 7.
"thy head, Osiris, King, Ramenma, veridical, son
of Ra who art Seti-Merenptah, veridical. Words of
' Cf. pi. xvii. 35. ' Lacuns.
THE BOOK OF HADES. 87
Anubis who inhabits the Divine chapel : I am Anubis who
inhabits the Divine chapel, Osiris, King, Lord of Two
Lands, Ramenma, veracious, son of Ra, from his womb,
Lord of diadems, Seti-Merenptah. The great ones cir-
culate behind (thee) and these members of thee are no
more enfeebled, Osiris, King, Ramenma,
PLATE 6.
ever veracious. Words of Kebsenuf : I am thy son, I
come, behold me to protect thee, I join together thy bones
for thee, I revive thy members for thee, I bring thee thy
heart, I put it into its place within thee, I make thy house to
prosper, behind thee who lives for ever. It is said : Let the
Sun live, death to the tortoise ! Let the bones of the
Osiris, King, Ramenma,
PLATE 5.
veracious, of the son of Ra, Seti-Merenptah, veracious
move, and let those move who are in their funereal founda-
tions. Pure is the body which is in the earth, let be pure
the bones of the Osiris, King, who is Ramenma, veracious
as Ra.
88 RECORDS OF THE PAST.
THE BOOK OF HADES.
First Division. — Plates 5 and 4.
PICTURES.
E. 12 gods of the Earth marching towards a
mountain represented turned upside down.
F. Two persons, turned upside down, kneeling
before the head of a jackal on a stick which is the
hieroglyphic of the word neck ; they cast down the
hands, that is, striking the Earth. Underneath is the
boat of the solar disk, enclosing a scarabseus : the disk
is itself surrounded by an uraeus with long folds, who
bites her tail. Hu is at the prow and Hak at the
poop.
G. A head of a male sheep on a stick surrounded
by two persons kneeling, who cast down the hands,
that is, again striking the Earth.
H. 12 gods of the Earth of the Amenti marching
towards a mountain. This second mountain forms
with the first a sort of gorge, towards which the divine
boat passes. This is the entrance of Hades.
LEGENDS.
E. Those who are born of Ra, of his substance, and
which proceed from his eye. He places for them an hidden
THE BOOK OF HADES. 89
dwelling, the Earth, which sacrifices men and gods, all the
quadrupeds and all the reptiles created by this great god.
The god prescribes the things when he raises in the Earth
which he has created.
F. Ra says to the Earth : Let the Earth be bright,
shine on what has swallowed me, the murderer of man,
who has been filled by the massacre of the gods. Breath
to you, who are in the light, and dwellings for you. My
benefits are for you. I have commanded that they should
massacre, and they have massacred all beings. I have hidden
you for those who are in the world:' let those who are in
the Earth replace (my) crown ! The gods say : Let this
neck put forth the words of the great god who distinguishes
his members. Come to us, thou from whom we go forth.
Praise to him who is in his disk, the great god of numerous
forms ! Their food is (made) of bread, and their beverage
(of the hquor t'eser).
G.' By (the organ) which sends forth the words of the
great god who distinguishes his members, Ra said to the
gods : Let those who are in the Earth place my crown. I
have hidden you for those who are in the world. I have
commanded that they should massacre, and they have
massacred the beings. My benefits are for you who are in
the light. To you be a dwelling !
The gods who are in the Earth say to Ra : Oh thou who
hast hidden us, come to us, Ra, thou from whom we
proceed ! Praise to him who is in his disk, the great god
■ The world of the living. On the contrary, the earth, or " Set," is in
the whole of this passage synonymous to the tomb, and Hades.
' This text is the same as that which is registered f, but incomplete and
disordered.
90 RECORDS OF THE PAST.
of numerous forms ! Their food is (made) of bread, their
beverage of the liquor feser, their refreshment is of water.
It is made offering to the Earth to give food to those who
are in it, to every one of those who are in it.
H. The hidden dwelling and those who have massacred
men and gods, all the quadrupeds and all the reptiles
created by this great god. The god prescribes to them
the things when he raises in the Earth which he has created,
to the West which he has made.
the book of hades. 9 1
Second Division. — Tablets 4 and 3.
DOOR.
One half of door is open on the side of the first
division. On this half is a long serpent, Saa-Set,
or the Guardian of the Earth, surrounded by this
legend : '
He who is upon this door opens to Ra. Sau says to
Saa-Set : Open thy door to Ra, throw aside the leaf of
the door for Khuti. The secret dwelling is in darkness, in
order that the transformation of this god may take place.
The door is closed after the entrance of this god, and the
dwellers of the Earth cry out when they hear the door shut.
SCENES.
B. Twelve personages called the blessed, wor-
shippers of Ra ; and twelve more, the righteous who
are in Hades.
C. Ra's bark, with Sati, the god of the intellect,
at the prow, and in the stern Hakau, who personifies
the magic power of speech. Ra, represented with a
ram's head, is in a chapel enveloped in the coils of
the serpent Mehen; another serpent rears itself
upright before him ; four infernal ones are towing the
bark, towards which advance seven gods, Enpemah,
Nenha, Ba,' Horus, Ua-ab, Num., and Se-t'eti; then
six personages, the gods who are at the entrance;
behind them comes a god carrying a stick.
D. Tum leaning upon a stick, and four men
' Cf. Champollion, Notices, Vol. I., p. 776; Vol. 11., p. 491.
' Cf. Champollion, Notices, Vol. 1., p. 434; and Denkm'dler, III., 282.
92 RECORDS OF THE PAST.
reversed, the dead ; then twenty others walking with
their hands tied behind them, the criminals in Rds
great hall (the world), those who have insulted Ra on
the earth, those who have cursed that which is in the
Egg, those who have frustrated justice, those who have
uttered blasphemies against Khuti.^
LEGENDS."
B. These are they who worshipped Ra on the earth,
who fascinated Apap, who offered their oblations and pre-
sented incense to their gods, for them, after their oblations.
They are masters of their refreshments, they take their
meats, they seize their offerings in the porch of him, whos6
being is mysterious.' Their meats are near this porch,
and their offerings near him who is within. Ra says to
them : Your offerings are yours, take your refreshment, your
souls shall not be massacred, your meats shall not putrify,
faithful ones, who have destroyed * Apap for me.
These are they who spoke the truth on earth, and did
not rise to (prohibited) adorations.* They pray in this porch,
live on justice, and bathe in their basin. Ra says to them :
Justice is for you, live on your food ! Ye are the righteous.
They are the masters of these their own basins, the water in
which is on fire against all crime and iniquity.
The gods say to Ra : Stability, Ra, to thy ° disk ! Pos-
session of the naos to him who is contained therein, under
the guard of the serpent ! ' May the fires of Khuti, which
' Cf. Herodotus, IV., p. 184; and Diodorus, HI., 8.
" Cf. Champolllon, Notices, Vol. I., p. 433-435, 476, 792-796, S04. ■
' Osiris, * Rera, a mistake for ter.
s Viz., "heresies." « Lit, "his."
' Mehen.
THE BOOK OF HADES. 93
9,re in the porches of the retreat, increase ! ' They have
received food as having taken their place in their cavern.
C. The great god travels by the roads of Hades. The
god is drawn by the infernal gods to make the divisions
which take place in the earth, to arrange the things that
happen there, to examine the words in the Amenti, to exalt
the great over the little amongst the gods who are in
Hades, to put the elect in their places, and the dead' in
their dwellings, and to destroy the bodies of the impious by
a suppression' of blood. Ra says : Oh! allow that I may
replace the crown, that I may be master of the naos, which is
in the earth, that Sau and Hakau may join me for acting
according to your interests, and making their forms
and yours exist. For you Isis' has calmed my' breath,
and offerings are there. I' do not shut to you, and
the dead do not enter after you. Your own particular
office, gods.' The gods say to Ra : Darkness envelops
the road of Hades. Let the closed doors open ! Let
the earth open ! He is drawn by the gods, he who has
created them.
Their food is composed of presents, their drink is made
of their refreshment ; nourishment is given to them, because
they are perfect in Amenti.
D. What Tum does for Ra, protecting the god, wor-
shipping his soul, and injuring his enemies : true is the
word of my father Ra against you, true is my word against
' Cf. for this word, Chabas, Foyage d'un Egyptien, p. 93 ; it is read ua
by M. Brug-sch, Zritschrift, 1872, p. 10.
' The condemned.
3 KhenC>)
* Se, a shortened form of the name of Isis; cf., the name of Osiris,
VIII., c, 10.
5 Lit, "his." « Lit., "he."
' The sentence is not finished.
94 RECORDS OF THE PAST.
you. I am a son begotten of his father, I am a father
begotten of his son. You are bound, you are tied by
strong cords. I have ordained your detention. You will
not free your arms again. Powerful is Ra against you,
his soul is fortified against you. My father prevails against
you, his soul is invoked against you, your misdeeds are for
you, your purposes are against you, your outrages are
upon you, your curses are judged against you before Ra.
Your contempt for justice is upon you, the wickedness
of your blasphemies is upon you. Bad for you is the
judgment of my father. You are those who have done
evil, who have committed crimes in the great hall (of
Ra): your bodies are destined to punishment and your
souls to annihilation. You will not see Ra any more in
his forms as he passes into the retreat. O Ra! praise
be to Ra ! Thy enemies are in the place of destruction.
the book of hades. 95
Third Division. — Tablets 3 and 2.
DOOR.
The god arrives at this porch and enters this porch : the
gods who are there magnify this great god.
All the porches or doors, are made on the same
plan, and all contain a passage, horizontal above, that
afterwards descends vertically, each side having a row
of the objects named Khaker-u, or " ornaments," which
often surmount the doors. At the two angles of the
place where the passage curves, rise two uraei
turned towards the exit: they emit balls of fire,
which form a single united track extending from one
uraeus to the other, and surrounding the exterior of
the passage, which does not descend like the other
to the bottom of the picture. It is said of each
uraeus, its flame is for Ra. At both entrance and
exit, with his face towards the place where the
bark passes, stands a personage enveloped, whose
elbows project, and of whom it is said : he opens
his arms for Ra.
Here the porch is called Sapt-uaua-u, meaning
" enveloped in flames ; " the guardian of the upper
part, or the entrance, is Am-ua-u, and of the lower
or exit, Sekhbesnefunen. Behind the interior side of
the passage nine mummies are leaning against the
wall, one above the other, the second Ennead; opposite
them is written :
May the porch open for Khuti, may the door be thrown
back for the inhabitant of heavep ! Come ! May he who
travels in the Amenti arise !
96 RECORDS OF THE PAST.
Door of the serpent Akebir the serpent is turned
towards the preceding division, and the leaf of the
door open towards the division next following :
He who is on this door opens to Ra. Sau says to
Akebi : Open thy door to Ra, throw aside the leaf of thy
door for Khuti. He shall illuminate the darkness of the
night and he shall introduce light into the hidden dwelling.
The door is closed after the entrance of this god, and they
who are in their porch cry out when they hear the door shut.
SCENES."
B. Twelve mummies standing upright, each in a
chapel with open doors, the holy gods who are in
Hades; above stretches a long serpent. A basin
from which rise the busts of twelve personages in
sheaths, the gods who are in the basin of fire; before
each of them an enormous ear of corn.
C. The bark of Ra drawn by the four infernal ones
towards a kind of long, straight beam, with a bull's
head at either end. This object, called his barky is
borne upon the shoulders of eight mummies standing
upright, the bearers ; upon the beam seven mummies
are seated, the gods who are within, and a bull is near
each bull's head. The cord of the solar bark is
attached to each of these heads, and is further held
back by the four infernal ones, marching towards
four opposite personages, whose elbows protrude
under the garments in which they are enveloped.
D. Tum leaning upon a stick opposite to the
serpent Apap, together with nine personages cJ^lled
^ Cf. Champollion, Notices, V9I. I., p. 798.
" Cf. Champollion, Notices, Vol. I., p. 438; Vol. 11., p. 492.
THE BOOK OF HADES. 97
the divine chiefs who repulse Apap. Turn in the same
position, opposite nine gods with sceptres, the masters
of things.
LEGENDS.'
B. Those who are in their chapels, the divine members
whose chapels the serpent guards. Ra says to them:
Opening to your chapels! My rays shall come in your
darkness, you whom I found mourning, with your chapels
closed upon you ! Breath is given to your nostrils : I decree
your favours for you. They say to Ra : O Ra ! Come ac-
cording to our wish. The great god, he does not perish
who is in his presence or his train, and the great salute him.
Ra rejoices in getting back to the earth; the great god
rises into the retreat. Their food is (composed) of bread,
their drink of liquor feser, their refreshment is water. The
flame which is there is given to them that they may live.
The leaf of their door shuts upon them when the god rises.
They cry out when they hear their door close upon them.
This is the basin which is in Hades. It is laden with
these gods who are covered, and whose heads are bare. The
basin is full of vegetables. The water of this basin is on
fire. The birds fly away when they see its water, and when
they smell the water it emits. Ra says to them: Concerning
you, gods who are amongst the vegetables of your basin, is
that your heads should be uncovered,, that mystery should
be to your members and breath to your nostrils. Your own
particular food is (composed) of vegetables : there are meats
for you from your basin, and its water is for you, without
its fire being against you, or its flame being against your
bodies. They say to Ra: Come to us thou who traversest"
the earth in thy bark.
' Cf. ChampoUion, Notices, Vol. I., p. 796.
' Lit, "he who traverses."
VOL. X. 8
98 RECORDS OF THE PAST.
C. The great god is drawn by the infernal gods ; this
great god reaches the terrestrial bark, the boat of the gods.
Ra says to them: O gods who bear the terrestrial bark,
who carry the boat of Hades uprightness to your forms,
light to your bark. Holy is he who is in it, the terrestrial
bark. I trample' down the boat of Hades, which bears my
forms : I rise into the retreat to arrange the things which
take place there. Nenerbesta' says: Honour to the soul
which was swallowed by the double bull ! The god rests in
what he has created. The gods say to Ra: Praise be to
Ra ! his soul is provided for as well as the earth, the gods
of which hail Ra, who is resting. The boat of Hades
rejoices, this bark. They cry out when Ra rises above
them. Their offerings (are composed of) vegetables : their
offerings are given them because they obey the words
again.
The great god is drawn by the infernal ones of the bark.
The holy one who is in the earth speaks to the Uta-u,'
whose arms are hidden : Your particular office, Uta-u of the
earth, is to roar in my father's dwelling.' Your heads are to
be uncovered, and your arms hidden. Breath to your nostrUs,
overthrow to your coffins ! Be masters of your food, and
unite yourselves to what I have created. Their food is
(composed) of bread, their drink of liquor feser, their
refreshment is water. Food is given to them because of
the light which envelops them in Hades.'
D. Done' by Tum for Ra, which protects the god, and
' Hem, ; cf. Chabas, Voyage d'un Egyptien, p. 262.
" The person who is at the entrance of the next porch.
' The terrestrial ones(?).
■* Men.
' They are clothed in white in the tomb of Rameses I.
' Tum only acts by means of his word, but his word is infallible; it had
a sort of magical power.
THE BOOK OF HADES. 99
throws the criminal : Fall ! never rise again ! Be fascinated !
Thou shalt never be found again. Sure is the word of my
father against thee, and sure my word against thee, destroyed
by Ra, punished by Khuti ! They say, the gods of Ra's
cycle who repulse Apap from Ra : May thy head be cut,
Apap! thy coils be cut! Thou shalt approach' Ra's bark
no more, never again shalt thou descend towards the divine
boat. Fire issues from the retreat against thee. We have
judged thee: Perish! They live on Ra's food and on
the meats belonging to the inhabitant of the Amenti.
Offerings are made to them upon the earth, and libations
are poured out to them as Lords of the food near Ra.
TuM says to these gods : As you are the gods who bear
life and sceptre, and who lean upon your sceptres, repulse
Apap from Khuti, direct blows at the serpent, the male-
factor. They say, the gods who fascinate Apap : The earth is
open to Ra, the earth is closed to Apap I The infernal ones,
the inhabitant of the Amenti, and those who are in the
retreat worship Ra, destroy his enemies and defend the
great one against the noxious serpent. Ho ! conquered by
Ra, enemy of Ra ! They live on Ra's food and the meats
belonging to the inhabitant of the Amenti. Offerings are
made to them on earth, and libations are poured out to
them as being veridical in the Amenti. Holy is that which
they carry into the dwelling, where they are hidden. They
cry to Ra, they lament to the great god when he rises
above them and passes. A shadow envelops them, and
their cavern is shut upon them.
' Tekennu{}).
lOO RECORDS OF THE PAST.
Fourth Division. — Tablets 2, 8 and 7.
DOOR.
The god reaches this porch and enters this porch. The
gods who are there magnify this great god.
The porch or door, Neb-t-s-t'efa-u, or the mistress
of copiousness. The person placed at the entrance
of the passage is Nenerbesta ; he bears the uraeus on
his forehead. The person placed at the exit is Sta-ta-
Inside, nine mummies as in the preceding porch, the
third Ennead of the great terrestrial' god. Opposite
them :
Open the earth ! Traverse Hades and sky ! Dissipate
our darkness ! O Ra, come to us !
Door of the serpent Tetbi:
He who is upon this door opens to Ra. Sau says to
T'etbi : Open the door to Ra, throw aside the leaf of thy
door for Khuti. He shall illuminate the darkness of the
night, and he shall place light in the hidden dwelling. The
door closes after the entrance of this great god, and those
who are in this porch cry out when they hear this door shut.
SCENES."
B. Twelve persons, called the conductors of their
essences. Twelve figures with jackal's heads walking
over the basin of life, called the jackals which are
in the basin of life. Ten ura;i upright in the basin
of the tircei.
' UlaQ).
'' Cf. Champollion, Notices, Vol. I., p. S26.
THE BOOK OF HADES. lOI
C. The bark of Ra, drawn by the four infernal
ones towards a long low chapel, in which rest, each
in his own compartment, nine mummies, the gods,
followers of Osiris, who are in their tombs. Twelve
women, the hours that are in Hades, divided into
two groups of six, between which is a serpent with
long coils, Herer-t, of whom it is said : the serpent
begets twelve little ones to eat by the hours. Each
group of hours advances towards the serpent, walking
over a mountain which ends in a basin under the
three hours nearest to the reptile.
D. Horus leaning upon a stick, and eleven gods
walking towards Osiris, the inhabitant of the Amenti,
upright upon a serpent, and shut into a naos with a
cover. In the naos a mountain is pictured from
which the god's head emerges. Before Osiris, an
urseus, the flame, and behind him twelve gods who
are behind tlie naos ; four masters of their pits (or
snares dug in the earth), turning towards a god with
a sceptre, the master of the destruction.
LEGENDS.
B. The conductors of their essences, who bathe in the
deliciousness of the blood' of massacres with their duration:'
they bring offerings to their dwelling.' Ra says to them:
Your particular duties, gods, amongst your offerings, are to
bring your essences. Your offerings are yours; your
enemies are destroyed, they no longer exist. Your spirits
are in their dwellings, and (your) souls in the place of
^ Uter; cf. Naville, Textes relaiifs au mytke d'Horus, V. and XVIII., z.
' The " duration " was used to designate the " essence," or the human
"genius;" cf. Todt., Ch. io8, i.
' Lit., *' his dwelling.*'
102 RECORDS OF THE PAST.
passage." They say to Ra: Glory to thee, Ra-Khuti!
Glory to thee, soul enveloped by the earth ! Glory to thee
for ever. Lord of the years, and of the eternity which
never ends ! ' Their food is (made) of offerings, their drink
is water. They cry out, when they hear their doors shut
upon them. Their food is given to them because they
draw towards the porch Teser-t-ba-u.
They are in the circuit of this basin, towards which the
souls of the dead do not rise, on account of the holiness
which is in it. Ra says to them: Your particular duties,
gods, in this basin, are to keep your lives in your basin.
Your offerings are under (your) care, jackals who place
yourselves upon' your basin. They say to Ra: Bathe,
Ra, in thy sacred basin, where the Master of the gods
bathes, and towards which the souls of the dead do not
rise; thou hast ordained it thyself, Khuti. Their food is
(composed) of bread, their drink of liquor t'eser, their
refreshment is wine. They cry out, when they hear their
doors shut upon them. Their food is given to them as being
masters of the dwelling of the passage, to them, in the
circuit of this basin.
They speak when Ra comes towards them; the souls are
repulsed, the shades are destroyed on hearing the word of
the Uraei. Ra says to them : Your particular duties,
Ursei, in this basin, are to keep your flames and your fires
for my* enemies, and your brazier for wicked mouths.
Glory be to you, O Ureei ! They say to Ra : Come to us !
Rejoin Tanen!'
' Cf. "The retreat of the passag-e," Todtenluch, Ch. 125, 2S; and
Maspero, Memoire sur quelques papyrus du Louvre^ p. 23; it is one of the
names used to designate Hades.
" Cf. Chabas, Riponse a la critique, p. 40.
' Ter, literally "by;" cf. Chabas, Papyrus magique Harris, VIII., 13.
' Lit., "his." ' The earth personified.
THE BOOK OF HADES. I03
C. The great god is drawn by the infernal gods, he
advances into the retreat and acts according to the things
which are in it. Draw me, infernal ones ! Look at me !
I have created you. Heaviness to your arms by means of
which you draw me ! Retreat' towards the eastern heavens,
towards the dwellings which support Sar,' that mysterious
mountain (where) that light spreads amongst the gods who
receive me, when I go forth from amongst you and from
the retreat. Draw me, I act according to your things, in
the porch which hides the infernal ones.
Ra says to them: Lo, behold me, gods! I strike those
who are in their tombs. Rise, gods! I give you your
instructions : you who are in your tombs, guard the souls,
live on their filth, feed on their dirt,' rise before my disk,
comfort yourselves by my light! Your particular office in
Hades is in accordance with what I ordained for you.
Their food is (composed) of flesh, their drink of liquor
(eser, their refreshment is water. They cry out, when they
hear their doors close upon them.
They stand upon their basins to guide Ra with their
hands. Ra says to them: Listen, hours! I call you, eaf
your repast, and take your places in your porches, your
faces in shadow, and your backs in the light. Rise ! The
snake,' live on what comes forth from it. Your office in
Hades is to eat what the snake brings forth, and to destroy
what comes forth from it. Lead me ! I have begotten you,
' This word generally has the sense of " causing to retreat."
^ Osiris ; cf. the name of Isis, Tablet IV., c.
2 Aua-u; cf. the verb ua, meaning "to decay," Pierret, Etudes
egyjttolo^ques. Vol. II., p. 126.
* Lit., " make."
' Herer-t, this word, which is feminine, has the general meaning of
"reptile;" cf. Tablet V., e and h.
I04 RECORDS OF THE PAST.
and I have done it in order that homage may be rendered
(to me). Rest, hours! Their food is (composed) of bread,
their drink of hquor feser, their refreshment is water.
Their food is given to them (made) of what appears
amongst the elect.
D. What HoRUS does for his father Osiris, protecting
him, and giving him back the crown : My heart returns' to
thee, my father, (thee whom) I vindicate against those who
act in opposition to thee, and (who art^ protected (by
me) in thy things. Rule Osiris ! Culminate, inhabitant of
the Amenti! Thy particular office is to rule Hades,
sublime forms in the retreat. The elect dread thee, the
dead fear thee. I have replaced thy crown. I have ex-
amined here (thy) feebleness.
The gods say to the inhabitant of the Amenti: Exaltation
to the infernal one, acclamation to the inhabitant of the
Amenti ! Thy son Horus has replaced thy crown; he
protects thee, he massacres thy enemies, he brings for thee
the joy in thy members, Osiris inhabitant of the Amenti.
The inhabitant of the Amenti says: Come to me, my
son Horus ! Defend me from those who acts in opposition
to me : throw' them to the Master of destruction, who is
the guardian of the pits.
Horus says to the gods who are behind the naos:
Examine for me, gods, into what is behind the inhabitant
of the Amenti. Rise ! do not retreat ! Be strong ! Come !
Feed' on the bread of Hu and the drink of Ma. Live
on what my father lives on. (Your) office in the retreat is
for you to be behind the naos, in accordance with Ra's
command. I call you, and behold I act according to your
things. Their food is (composed) of bread, their drink of
' Lit., " remounts" (the river in a bark).
' M(?). 5 Ttr^.
THE BOOK OF HADES. 105
liquor feser, their refreshment is water. Their food is given
to them as guardians of the things in the naos.
HoRus says to these gods: Strike the enemies of my
father, chastise in your pits' for the evil they have done to
the great one who has been found, (to) my father. Your
particular duties in Hades are to keep the pits of fire, in
accordance with Ra's command, which I make known to
you, behold, acting according to your things.
This god stands opposite to the pits.
' On this word cf. Naville, La Litanie du Soleil, p. 78.
106 RECORDS OF THE PAST.
Fifth Division.^Tablets 7, 6, and 5.
DOOR.
The great god reaches this porch and enters this porch,
this great god is worshipped by the gods who are there.
The porch Arit. The guardians of the passage
have jackal's heads and are clothed in white : the one
at the entrance is Aau,' and the one at the exit
Tekemi. Inside, nine mummies, the fourth Ennead,
and opposite them :
Let our doors be thrown aside, let our porches open for
Ra-Har-Khuti. O Ra, come to us, great god, mysterious
image ! '
Door of the serpent Tek-her.
He who is on this door opens to Ra. Sau says to
Tek-her: Open thy door to Ra, throw aside the leaf of
thy door for Khuti. He shall illuminate the darkness of
the night, and he shall bring light into the hidden dwelling.
The door closes after the entrance of this great god, and
those who are in this porch cry out, when they hear this
door shut.
SCENES.
B. Twelve men in an attitude of adoration, the
worshippers who are in Hades. Twelve bearers of cord
in {the infernal regions)!' Opposite, four gods with
sceptres.
C. The bark and the infernal ones. Nine persons
' Amu, after the tomb of Seti I., Champollion, Notices, Vol. I., p. 770.
" "Master of mysteries;" id.
' Cf. Champollion, Notices, Vol. I., Tomb of Seti I., p. 772.
THE BOOK OF HADES. I07
enveloped, with protruding elbows, holding a long
serpent, the bearers of NenutH. Twelve men walking,
the human souls which are in Hades. Opposite, a
god with a sceptre, he who is at his angle.
D. Horus with a hawk's head, leaning upon a
long stick, and sixteen men called the Men, the
Aamu, the Nahesu, and the Tamehu.^ Twelve per-
sonages carrying a long serpent, above which and
behind each of them, except the last, is the hiero-
glyph of the duration, the bearers of the duration
in the Amenti. Eight persons, the divine chiefs of
Hades.
LEGENDS."
B. They do homage to Ra in the Amenti, and exalt
Har-Khuti; they have known Ra on the earth, and have
made oblations to him; their offerings are in their place,
and their honours in the holy place of the Amenti. They
say to Ra: Come Ra! remount Hades! Glory to thee!
Enter amongst the holy things under the serpent Mehen !
Ra says to them: Offerings^ for you, blessed ones! I am
satisfied with what you did for me, whether I was shining
in the Eastern heavens, or whether I was setting in the
sanctuary of my Eye. Their food is (composed) of Ra's
bread, their drink of his liquor feser; their refreshment is
water. Oifering is made to them on earth, on account of the
homage (which they render) to Ra in the Amenti.
' The Egyptians, the Asiatics, the Negroes, and the Libyans.
° In the Notices of Champollion, this division is found entirely, after
the tomb of Seti I. (p. 775 to 772), which allows some corrections and
additions to the text of the sarcophagus; cf. Denkm'dkr, III., 136.
' In Ra's discourse, the text plays upon the different meanings of the
word hatap.
I08 RECORDS OF THE PAST.
The bearers of cord in the Amenti, those who prepare
the fields of the elect. Take the cord, draw, measure ' the
fields of the manes, who are elect in your dwellings,
gods in your residences, deified elect in order to rejoin the
country, proved elect, in order to be within (the boundary
of) the cord; justification is for those who are (there), and
there is no justification for those who are not (there).
Ra says to them: It is justice, the cord in the Amenti.
Ra is satisfied with the measurement. Your own posses-
sions, gods, and your own domains, elect, are yours." Ra
creates your fields and appoints you your food : eat.
Oh! advance, Khuti! the gods are satisfied with their
possessions, the elect are satisfied with their dweUings.
Their food is from the country of Aalu, and their nourish-
ment is (composed) of what it produces. Offerings are
made to them on earth, for the fields of the country of Aalu.
Ra says to them : Holiness to you, cultivators, who are
the Lords of the cord in the Amenti ! (Oh ! settle some
fields, and give to the gods and the elect, all of them, what
has been measured in the country of Aalu. They give
fields and meat to the gods and to the souls that are in
Hades. Their nourishment is from the country of Aalu,
and their food is (composed) of what it produces.) '
C. The great god is drawn by the infernal gods and
advances into the retreat. Draw for me, infernal ones ! Do
me homage, you who are in the -stars,* in order (to have)
strength in your cords with which you draw me, firmness
in your arms, swiftness in your legs, protection for your
souls, praise for your hearts. Open the good way to the
caverns of mysterious things !
' Sta. ' Cf. Champollion, Notices, Vol. I., p. 772.
^ Idem.
* The astronomical ceilings of the royal tombs represent the divine bark
as drawn by stars personified in Hades.
THE BOOK OF HADES. I09
Those who are in this picture, bearers of this serpent,
draw, and Ra' reaches them, to place himself in the porch
Neb-t-Hau." The serpent goes towards it without passing
beyond. Ra says to them : Draw Nenut'i ! Do not leave
him any outlet that I may rise above you. Covering to
your arms, destruction to what you guard, you who guard
what my forms become, you who wrap up what my
splendours become ! Their food is to hear the word of this
god. Offerings are made to them, because they hear the
word of Ra in Hades.
Those who have spoken the truth on earth, and magnified
the forms of god. Ra says to them: Praise be to your
souls, breath to your nostrils, and vegetables for you from
your country of Aalu ! You are from amongst the righteous.
Your dwellings are for you, at the angle where those who
are with me examine words' in it. Their food is (composed)
of bread, and their drink of liquor feser; their refreshment
is water. Offerings are made to them on earth as blessed
ones, according to what belongs to them.
Ra says to this god: Let the great one who is at his
angle call the souls of the righteous and put them in their
dwellings, near the angle of those who are with me myself
D. HoRUS says to Ra's flocks, which are in the Hades
of Egypt and the Desert : Protection for you, flocks of Ra,
bom of the great one who is in the heavens, breath to your
nostrils, overthrow to your coffins ! You yourselves are
tears of my Eye, in your persons of superior Men.* You,
I have created you in your persons of Aamu :' Sekhet has
created them, and she defends' their souls. You, I have
' Cf. Champollion, Notices, Vol. I., p. 770.
' The next porch. This name means, "the mistress of duration."
' Cf. Champollion, Notices, Vol. I., p. 772.
♦ Rut, Egyptians. ' Asiatics.
* M. Naville thinks this word means here "to create;" io Lilanie dit_
Soldi, p. 23.
no RECORDS OF THE PAST.
shed abroad my seed for you, and I have comforted
myself with a multitude come forth from me in your
persons of Negroes: HoRUS has created them, and he
defends their souls. (You), I have sought my Eye and I
have created you in your persons of Tamehu :' Sekhet
has created them and she defends their souls.
Those who settle the duration, make the days of the
souls who are in the Amenti dawn, and appoint for the
place of destruction. Ra says to them : Being the gods, in-
habitants of Hades, who carry Meterui' to measure the
duration, draw Meterui, measure the duration, by him,
of the souls that are in the Amenti appointed for the place
of destruction, destroy the souls of enemies, appoint for
the place of destruction ! Let them not see the mysterious
retreat! These are the divine magistrates who destroy the
enemies. Their food is that of the veridical ones.
Offerings are made to them on earth, because the true
word is in them. They order destruction and its registering
for the duration of the souls in the Amenti. Let your
destructions be for the enemies, and your registry for the
place of destruction! I am come, (I), the great one,
Horus, to examine my body and to send scourges upon
my enemies. Their food is (composed) of bread, their
drink of liquor feser, their refreshment is water. (Offerings
are made to them on earth, (as being those who) do not
enter the place of destruction.)'
' Libyans.
' Name of the serpent that serves as a cord for these gods ; the name
means " equity."
' Cf. Champollion, Notices, Vol. I., p. 772.
THE BOOK OF HADES.
Sixth Division. — Plates 5, 18 and 19.
DOOR.
The god arrives at this pylon and enters this pylon : this
great god is glorified by those who are there.
The pylon Neb-t-hau. At the entrance Ma-ab (the
just heart), and at the outside Sheta-ab (the mysterious
heart) ; in the interior, twelve mummies, the gods
and the goddesses who are in this pylon: opposite
them :
Come to us, thou who art on the horizon, great god, who
openest the retreat ! open the holy gates, draw back the
mysterious doors.
Between this portion of the pylon and the door
occurs a scene which is accompanied by legends in
secret writing.
SCENE.
Overhead appears the inscription : Ser her tuau
set tetiu, (Osiris, master of Hades, Earth, and Tanen) ; a
sort of ceiling is then placed over the scene : it bears
in the upper portion a row of ornaments like those of
the alleys, and in the lower part four heads upside
down, which Champollion' and Mr. Goodwin' have
taken for heads of gazelles, and which are named
hahi-u (perhaps oxen).
Osiris, or Ser, is seated on a throne at the top of
a staircase, the nine steps of which bear each a
personage : the nine persons compose the Ennead
■which accompanies Ser. Before the god is a mummy
' Notices, Tom. II., p. 495. ' Zeitschrift, 1873, p. 139.
112 RECORDS OF THE PAST.
supporting on its shoulder a pair of scales, in one of
the scales of which is the bird of evil.
Behind the mummy a boat is moving away which
contains a monkey which is driving a pig, the devourer
of the arm, symbol of Typhon, as author of the
eclipses or of the phases of the moon." The sarco-
phagus of T'aho " has further, on the same level as the
boat, and behind the mummy, a person raising a
hatchet towards Osiris.
In the upper part, and turned towards Osiris, is
Aniibis, who has nourished his father (Osiris). Below,
under the throne, are the enemies of Ser.
LEGENDS.
Mr. Goodwin' has translated a portion of the
legends which accompany this scene, availing himself,
with regard to the enemies of Osiris, of the sarco-
phagus of T'aho, on which the same passage is
written in ordinary hieroglyphics. Mr. Le Page
Renouf* has modified the interpretations of Mr.
Goodwin in some points, from the tomb of Rameses
VI.,' which furnishes some useful variants.
These two scholars could not understand the
portion of the inscription which proceeds from Osiris
to Anubis, because they have not remarked that it
is divided into two parts, one of which refers to
' Cf. Todtenbuch, Ch. ii2; Plutarch, 7ms and Osiris, 8, iS, 42, 55; and
Herodotus, II., 47, 48. Osiris was represented in one of his characters as
a lunar god.
' Museum of the Louvre. ' Zeitschrift, 1873, p. 138.
' Zeitschrift, 1874, p. 101-105.
' Champollion, Notices, Tom. II., p. 495, 496.
THE BOOK OF HADES. II3
Osiris, and the other to the animals. The first
appears to be blended with the second, which is placed
over it without any separating space, on the sarco-
phagus of Seti I., although their columns do not
correspond the one with the other; but the distinction
of the two texts appears on the tomb of Rameses VI.,
in their general order, as well as in their interior
arrangement. It would be easy to divide them on the
version of the sarcophagus by drawing a horizontal
line from the feet of Anubis.
The first text is written in the usual order, and the
second in a retrograde order." The texts of the tomb
and of the sarcophagus are very incorrect here, but on
comparing them their faults appear. Thus, the first
two columns of the legend of animals ought to be read,
according to the tomb, au ntesen sheta nti-u khu-u,
while on the sarcophagus the word khu-u terminates
the first line instead of terminating the second, and
the sh of sheta has been carried back to the beginning
of the third line, where it is wrongly followed by the
marks of the plural. In the legend of Osiris, the
order of the first two lines is inverted on the sarco-
phagus, and the final groups of the two versions,
which follow the words neter kha-f repeated in a
confused manner, appear as if they ought to be read :
ar-f tua-u-f tennu.
Now, the following is an interpretation of all the
legends, an interpretation supported by several re-
marks made by Mr. Goodwin and Mr. Le Page Renouf,
but necessarily remaining conjectural in certain parts.
' The same order occurs in the two legends which are under the throne
of Osiris.
VOL. X. 9
114 RECORDS OF THE PAST.
Legend of the enemies :
His enemies (are) beneath his feet; the gods and the
elect (are) before him; enemy of the infernal dead, he
keeps back the enemies, he destroys them, he accomplishes
their massacre.
Legend of the bearers of the hatchet and of the
scales :
The bearer of the hatchet and the bearer of the scales
protect the inhabitant of the Amenti, (who) takes his repose
in Hades, and traverses the darkness and the shadows.
Happiness (is) above, and justice below. The god reposes,
and sheds light produced by truth which he has produced.
Legend of the monkey :
The diver, (when) this god rises, he gives up (the pig) to
the plagues.
Legend of Anubis :
O ye who bring the word just or false to me, he, Thoth,
examines the words.
Legend of the animals :
They, they hide those which are in the state of the elect.
They, the country (belonging) to them, is Ameh' in the
land. Behold, these are they whose heads issue. What a
mystery is their appearance, (the appearance) of your
images !
Legend of Osiris.
The examination of the words takes place, and he strikes
down wickedness, he who has a just heart, he who bears the
words in the scales, in the divine place of the examination
of the mystery of mysteries of the spirits. The god who
rises has made his infernal (companions) all.
' One of the infernal abodes.
THE BOOK OF HADES. II5
Door of the serpent Set-ni-ar-f (he who has fire in
his eye) :
He who is on this door opens to Ra. Sau says to Set-
M-AR-F : Open thy gate to Ra, put back thy door for Khuti.
He will illuminate the darkness and the shades, and place
light in the hidden abode. The door is closed after the
entrance of this great god, and those who are in this pylon
cry out, when they hear this door closing.
Il6 RECORDS OF THE PAST.
EXTERIOR SIDES OF THE LID.
SCENES.
There remains only one fragment of the scenes and
of the legends of this division, but Champollion has
given an analysis of it after the tomb of Rameses VI.'
and his Notice will fill up some gaps here.
A. Five persons bearing on their head a loaf, or a
bread-basket according to Champollion. Six other
persons bearing on their heads an ostrich feather.
The first {the happy ones, bearers) of food, ought to be
twelve in number, as well as the second, the just ones,
{bearers of the einblem of justice)?
B. Two of the four infernal ones. Turn and a
series of six posts with the head of a jackal, to each
of which are attached two prisoners, called, with the
exception of the second and sixth post, the enemies.
By the side of the first post, tJie post of Ra, are two
sacred eyes, called here neter, after what is in the tomb
of Rameses III., quoted by Champollion ; by the side
of the second post, Turn, a person in a mummy shape
and with prominent elbows, Afat; by the side of the
third, which ought to be Kheper, according to the
tomb of Rameses III., the person in a mummy shape
" Notices, Tom. II., p. 501-504.
' Id,, Tom. I., p. 415. Tomb of Rameses III.
THE BOOK OF HADES. II 7
is not Ankh, as in this tomb, but its name begins with
a t and ends with an a; by the side of the fourth
post, or Shu, a person in a mummy shape, Sent-u; by
the side of the fifth, or Seb, a person in a mummy
shape, Aka-se ; from the tombs of Rameses III. and of
Rameses VI., the sixth post ought to be Ser, who had
as an attendant Aaker ; a seventh post, which is
wanting here, is Shaf-her (tomb of Rameses VI.),
or Her-shaf-her (tomb of Rameses III.). A god
with a sceptre stood before this scene (tomb of
Rameses VI.).
C. Five persons who bend towards an enormous
ear of corn {those who labour at the harvest in the
infernal plains). A bearer of a sickle with this in-
scription : these (are the reapers). On the tomb of
Rameses VI., the first persons are preceded by a god
leaning on a staff, the master of joy ;' they are twelve
in number, and there are seven reapers.
LEGENDS.
A. (Those who have offered incense to their gods, the
purifiers of their persons ....)'
The just ones, their justice is verified, for them, in
presence of the great god, destroyer of wickedness. Osiris
says to them : You are just, truly. Be happy, thanks to
what you have done, in the (same) state as those who
follow me, and who dwell in the abode of him whose spirit^s
are holy. Live on your food and on theirs . . . ." be
masters of the waters of your lake '
' Surname of Horus, assimilated to Khons. Cf. Denkm'dler, III., 274.
' Lacunje.
Il8 RECORDS OF THE PAST.
B. (The great god is pulled along by the infernal gods,
and those who pull Ra along, say ; Let the disk arise !)
' (The great god arrives at the posts of Seb, by
which the enemies are counted after the examination of the
words in the Amenti. Sau says to this god arriving at the
posts of Seb), place of reckoning :' Ra, thou arrivest at
the posts of Seb. Tum says to the posts: Guard the enemies,
punish the wicked ! Gods who are behind the posts and
who are behind Seb, I grant you permission to strike the
prisoners, and to guard the wicked. Let them not escape
from your hands, let them not fly from your fingers, being
enemies. Watch over the massacre, according to the orders
you have received from the Founder . . . ,' of his body,
who created Hades by his limbs.' He has marked you
out to strike, he examines you with regard to what you do
C. (They labour at the harvest, they collect the Corn'
and the nutritious grain. Their seeds are favoured in the
land by the light of Ra, when he appears, warms (them)
again, and rises above them. The Lord of joy says to them:
May your seeds be favoured. That your shoots may grow
green. That your offerings may be for Ra,) . . .' That the
Com may grow. That Ser may become the nourisher of
the infernal ones, at the sight of . . . ." It is he who is in
the fields of Hades. They collect their harvest, and they
say to Ra : May prosperity be in the infernal fields ! That
Ra may shine on the limbs of Ser ! When thou shinest
forth, vegetation springs up, great god, creator of the grain !
Their food is (made) of grain, their drink of the liquor feser,
' Lacunse. ? Heseh, according to the tomb of Rameses VI.
' Sent-u. Cf. on this word Naville, La Litanie du Soleilf p. 34, 44, 55.
* This word has the divine determinative. The Corn-god is named in
the " Instructions of Amenemha I.," Records of the Past, Vol. II., p. g>
Second edition.
THE BOOK OF HADES. 1 19
their refreshment is of water. Oblations are made to them
for the harvests of the infernal fields.
The bearers of sickles reap the grain in their fields. Ra
says to them : Take your sickles ! (Reap your grain. It is
granted you, . . ." your abodes that you may unite your-
selves to me in the cavern of the most mysterious of
forms. Honour to you, reapers ! Their food is (made) of
bread, their drink of the liquor feser, their refreshment is
of water. Offerings are made to them, on earth, as bearers
of sickles in the fields) of Hades.
^ Lacuna.
RECORDS OF THE PAST.
Seventh Division. — Plate 19.
What remains of this division includes five frag-
ments, the second of which wrongly occupies the
third place on Plate 19.' Champollion has given an
account of the scenes and legends from the tomb
of Rameses VI.°
DOOR.
. . . .' this god (is glorified) by the gods who are there.
The guardian of the egress is Shepi; inside nine
mummies, and opposite them :
. . . ? god who openest the retreats, open the holy pylons,
put back the mysterious door.
Door of the serpent AkJten-ar-ti (closed eyes).
He who is on this door opens to Ra ; Sau says : . . . .'
He will drive away the darkness and the shades, and place
light in the concealed abode. The door closes . . . .'
The souls who are in this pylon cry out when they hear the
door closing.
SCENES.
A. Three complete bearers of rope,' and seven
others, the lower part of the body of which alone
remains, the bearers of the rope (who bring forth the
mysteries, the bearers of the devourer, who bring forth
the infernal ones). On the tomb of Rameses VI. the
rope has the head of a serpent.
' Cf. pi. I. ' Notices, Tom. II., p. 504, 505. ' Lacunse.
■* These figures are entire, those on the other fragment are portions only.
THE BOOK OF HADES. 121
B. The solar bark. Seven gods carrying a sceptre
in their hand, the masters of the (things in the Amenti).
Two mummies, the male gods. On the tomb of
Rameses VI. there are twelve of the former and four
of the latter.
C. A god leaning on a staff, he who conceals the
mysteries. Six mummies stretched out flat, and their
arms pushed forward on funereal couches, tlw elect
. . . .' beneficerit. According to ChampoUion they
would have been named the divine chiefs on the tomb
of Rameses VI.
LEGENDS.
A. Those who hold the rope and carry it. Ra rises, and
the heads issue which are in the rope. They pull along Ra
towards their pylon, while they pull back towards the gate
of Nun. They examine . . . .'
B. This great god is pulled along by the infernal gods.
They say, those who pull along Ra : Let those who are in
Hades shout aloud to Ra who is in his mysteries ! Let him
examine your words, and destroy the enemy for you '
Mystery to your forms, stability to your forms. Pay homage
to him in your transformations . . .' (masters) of the things
in Amenti. Examine me in your examinations, order
punishment for my enemies, as I have granted it to you
(in) my justice, order . ..." to defend his son. What
belongs to thee in Tanen, is that thy sacred' body may
have Amenti; what belongs to thee in Nu, it is that thy soul
should govern heaven. Their food is (made) of bread, and
their drink of the liquor feser. ..."
' Lacunae.
' Ter-t instead of Teser-t. Cf. pi. viii. A, and pi. ix.
122 RECORDS OF THE PAST.
C. He who fconceals the mysteries says to them : Oh,
elect ! Oh, infernal ones, unveiling of your faces ! Disap-
pearance of your darkness !....' Proceed, come, seize
the source, invoke the souls, be provided, seize the food,
feed yourselves . . . .' draw up for yourselves fresh water
in the lakes of the angles of Hades . . .'
' LacunsE.
THE BOOK OF HADES. 1 23
INSIDE OF THE SARCOPHAGUS.
Eighth Division. — Plates 15, 14, 13.
DOOR.
The great god arrives at this pylon, and enters this pylon :
this great god is adored by the gods who are there.
The pylon Bekhekhi. At the entrance Benen, and
at the inside Hepti. In the inner part, nine mummies,
the Ennead; opposite them :
Come to us, thou who art on the horizon, great god, who
openest the retreats ! open the holy pylons, draw back the
mysterious door.
Door of the serpent Set-her (face of fire) :
He who is on this door opens to Ra. Sau says to Set-
her : Open thy gate to Ra, draw back thy door for Khuti.
He will illuminate the darkness and the shades, and place
light in the concealed abode. The door closes after the
entrance of this great god, and the souls who are in this
pylon cry out, when they hear the door closing.
SCENES.'
A. Twelve persons proceeding, the divine chiefs
who give bread and offer vegetables to the souls in the
lake of flame; nine birds, with a human head, and two
' For the scenes and legends, cf. Champollion, Notices, Tom. II.,
p. 516-519, tomb of Rameses VI.
124 RECORDS OF THE PAST.
arms in adoration, the souls who are in the lake of
flame: opposite a god carrying a sceptre.
B. The boat and the infernal ones. A god
leaning on a staff, he who is in the Nun; a long
tank containing, in groups of four, according to the
different positions of swimming, sixteen persons,
those who bathe, those who float, those who swim, and
those who dive.^
C. Horus leaning on a staff, and twelve men, the
burnt enemies of Osiris, having their arms tied in
different ways, in groups of four. Opposite the first,
and flinging fire in his face, the enormous serpent
Kheti, or fire, the body of which forms seven folds,
and supports between each fold a mummified god.
The gods who are upon Kheti are seven in number.
LEGENDS.
A. They lead the souls over the vegetables in the lake of
flame. Ra says to them : . . ." Magistrates of the gods, great
ones' of the lake of flame, who place the souls over their
vegetables, let them possess their bread for themselves !
offer your loaves, bring your vegetables to the souls
marked out for nourishment in the lake of flame. They .say
to Ra : The loaves are given, the vegetables are brought to
the souls whom thau hast marked out (for) nourishment in
the lake of flame. Oh ! the way is good ! He invokes
thee, he who is in Amenti,' and they invoke thee, who are in
' Chabas, Anliquitt Historique, p. 75 ; cf. Book of the Inferior Hemisphere,
loth hour.
' A word wanting-. ' Shenni-u. ■• Osiris.
THE BOOK OF HADES. 125
Tatnen/ Their food is (made) of bread, their drink of the
liquor feser. Offerings are made to them on earth as called
from among the divine magistrates.
They are in the country of flame ; they receive their
bread, and are in possession of this tank. They cry out to
this great god. Ra says to them : Eat your vegetables, feed
on your bread. Repletion to your stomachs, glory to your
hearts ! Your vegetables are from the tank of flame :
inaccessible is your tank." Cry out to me, invoke me :
I am the great one, the body of Hades.' They say to Ra :
Glory to thee, the greatest of masters. Praise to thee,
greatness ! Hades is thine, at thy will : thou hast made it
secret for those who are in its caverns ; heaven is thine, at
thy will : thou hast made it mysterious for those who are
in it. The earth belongs to thy mummy, heaven belongs
to thy soul; place thyself, Ra, in what thou hast created.
Their food is (made) of bread, and their vegetables of
annual plants;' their refreshment is of water. Offerings
are made to them on earth as souls * from the lake of flame.
B. The great god is towed along by the infernal gods,
and they, those who tow along Ra, say : Praise in heaven to
the soul of Ra, adoration' on earth to his body ! for heaven
is renewed with his soul, for the earth is renewed with his
body. Oh, we open to thee the retreat, we prepare for thee
the ways of Aker-t. Unite thyself, Ra, to what thou hast
made mysterious : the mysteries are adored in thy forms.
' The earth. Cf. pi. vii. b. The word is equivalent here to Amenti
elsewhere (pi. xix. b), it is opposed to heaven.
' Literally, "his tank." ' Cf. pi. xviii. B.
* Cf. the word which M. Chabas has translated "fresh vegetables,*'
Melanges Bgyptolngiques, 3rd Series, Vol. II., p. 128.
' Cf. tomb of Rameses VI.
^ Saa-u. The word has the determinative of land through confusion
with another word.
126 RECORDS OF THE PAST.
Oh, we pull thee along, Ra, we guide thee, great one who
dwellest in heaven. Approach the submerged who are in
the water, and advance over them.
The dweller in Nun says to the submerged who are in
(the water), to the swimmers who are in the water : See Ra
who rises in his boat, the greatest of mysteries ! He orders
the things of the gods, he acts according to the things of the
elect. Oh, arise, manes ! Come, Ra orders your things.
Ra says to them : Lift up to your heads, bathers, move-
ment to your arms, you who float, swiftness to your legs,
swimmers, breath into your nostrils, divers ! Be masters of
your waters, repose yourselves in your tank, walk into the
Nun, move onwards in the water. Your souls are on land :
they eat their food without being destroyed. Their food is
(made) of offerings of the land. Oblations are made to
them on earth as to him who is in possession of his
offerings in the wide earth, and as to him whose soul is not
in the earth. Their food is (made) of bread, their drink of
the liquor feser, their refreshment is of water.
C. What HoRUS does for his father Osiris. The
enemies who are in this scene, Horus adjudges to them
their punishment. Horus says to them : Ties " to your arms,
enemies of my father, be deprived of power from your
arms to your heads, powerless ! You are bound behind,
wicked ones.' Ra ' will sacrifice you, you shall be no
longer in existence, your souls shall be destroyed. They
shall live no longer, on account of what you have done
against my father Osiris :' you have despised the mysteries,
you have torn the image from the sanctuary. Powerful is
the word of my father Osiris against you, powerful is my
' Senehii, cf. tomb of Rameses VI. ' Cf. tomb of Rameses VI.
' The word is not on the tomb of Rameses VI.
' Ser, on the tomb of Rameses VI.
THE BOOK OF HADES. 1 27
word against you. You have rejected the mysteries for
the repose of the great one who has begotten me in Hades :
Oh, be no longer in existence, destroyed !
HoRUS says : My Kheti, great fire, of which this flame
which is in my Eye is the emission, and of which my
children guard the folds, open thy mouth, draw wide thy
jaws, launch thy flame against the enemies of my father,
burn their bodies, consume their souls, by this fire from thy
mouth, by this flame which is in thy belly. My children are
against them: they destroy (their) souls;' those who have
issued from (me,) ' are against them : they exist no longer !
The fire which is in this serpent bursts forth, a scourge against
the enemies, when HoRUS calls him.
He who can charm this serpent is as one who goes not to
his fire, (and as one whose soul is not in the earth. Their food
is made of bread, their drink of the liquor feser, their re-
freshment is of water).' Offerings are made to those who
are upon this great serpent.
' Ba-u, on the tomb of Rameses VI. ' Tomb of Rameses VI.
' It seems as if there was some confusion between the end of this
legend, and the end of the former legend.
128 RECORDS OF THE PAST.
Ninth Division. — Plates 13 and 12.
DOOR.
The great god arrives at this pylon and enters this pylon :
this great god is adored by the gods who are there.
The pylon Aa-t shefsheft-u. At the entrance
Aneh-f-ia, and at the inside Remen-ta. In the interior,
nine mummies, the Ennead; opposite them :
Come to us, dweller on the horizon, great god, who
openest the retreat ! open the holy ' pylons, draw back the
mysterious door !
Door of the serpent Ab-ta :
He who is on this door opens to Ra. Sau says to Ab-ta :
Open thy gate to Ra, draw back thy door for Khuti. He
will illuminate the darkness and the shades in the concealed
abode. This door closes after the entrance of this god,
and the souls which are in this pylon cry out when they hear
this door closing.
SCENES.'
A. Four gods of the south, bearing instead of a
head the crown of the south and the urates, pull a
rope which appears to bring towards them a staff
' iSer, this word is here in secret writing.
' Cf. for the scenes and legends, Champollion, iVortcej, Tom. II.,p.5i9-522,
tomb of Rameses VI.
THE BOOK OF HADES. 1 29
surmounted by a head bearing the crown of the south:
the rope is held opposite them by a person named the
master of the prow. This scene has a corresponding
one, an analogous group, in which the crowns of the
south are replaced by those of the north, and in which
the person who is opposite the four gods of the north,
is the master of the stern. Between the two groups, a
hawk-headed sphinx bearing the crown of the south,
Horus who is in the boat, has on its back a human
head, Ajia, bearing here the crown of the south, and
on the tomb of Rameses VI., the complete crown ;'
this head belongs to a second sphinx on the tomb of
Rameses III." On the hawk-headed sphinx, a god
with the heads of Horus and of Set, double-headed,^
stretches its arms towards the two heads of the
sphinx ; the head of Horus is turned towards the
hawk's head, and the gods of the south ; the head of
Set towards the human head and the gods of the
north : Horus consequently appears to represent the
god of the south, and Set the god of the north :* here
the human head which is on the side of Set has never-
theless the crown of the south, but this crown belongs
also to Set' A double serpent having on each side
four heads and four pairs of legs, Shemti: between
it and in front, a person named Apu. Another
' That is, composed of that of the South and that of the North of
Egypt.
' Champollion, Notices, Tom. I., p. 420. ^ Cf. pi. a., b.
' Cf. the Sallier Calendar, 29th of Athyr.
5 Cf. "Tablet of 400 Years," Records of the Past, Vol. IV., p. 33.
VOL. X.
10
130 RECORDS OF THE PAST.
double serpent, Bata, each head of which bears the
crown of the south : over it is a sort of double reptile,
Tepi^ having on each side four pairs of legs, and four
human heads, the first of which raises two arms in
adoration: between it, Abt ; opposite, two persons
holding by the two ends a bent object, which on the
tomb of Rameses VI. is a net.
B. The boat and the four infernal ones. Six per-
sons holding the same object in the form of a wand, as
the two persons of the former scene, the masters of
'words which fascinate; four monkeys, the protectors of
Ra, and four women, the protectresses ofRa, also holding
a net ; three pikemen, holding in one hand a lance,
and in the other a rope, which terminates in the hands
of a person stretched out on the ground, Aai or the
Ass:' he has on his head the solar disk, by the sides
of which are the two ears of an ass, and he seems to
raise himself by the means of the rope. Opposite
him the serpent Apap, over which is the serpent
Shes-shes, which forms the end of the tail of a
crocodile.
C. Four persons with a human head, the souls of
Amenti, four with the head of the Ibis, those who ac-
company Thoth, four hawk-headed, those who accompany
Horns, and four ram-headed, those who accompany Ra,
holding a rope which terminates at the body of a
' Cf. Champollion, Notices, Tom. 11., p. 525, 612, 622, tomb of
Rameses VI.
' Cf. Diodorus, I., 97; Champollion, Notices, Tom. 1., p. 428, 429, 755;
Denkmaler, HI., 203; Naville, La Litanie du Soleil, pp. 49, 50, 55, 56;
and Todlenbuch, ch. 125, 1. 40.
THE BOOK OF HADES. I3I
double serpent, having two heads and two pairs of
legs, Khepri. On a coil which appears to belong to
this serpent, is perched a hawk with the pscJtent on
its head, Har-tuau-ti, with an uraus on each side.'
Opposite, the rope issues from beneath the serpent,
and is carried by eight persons, tJie masters.
LEGENDS.
A. Those who are in this scene rise for Ra. Ra says to
them : Take your heads, gods ! Pull forward with your
rope of the prow ! Oh, be bom, gods ! Oh, shine forth,
gods ! Be bom, gods ! Shine forth, gods, at my birth in
the retreat, at my shinings in the place of concealed things !
This god arises for Ea ; the two-headed, this double god,
enters when Ra rises above him. Ra says to them : Let
your heads be yours, gods ! Oh, take your crowns of the
North, pull with the rope of the stem of the boat, of him who
is bom of me.° It is HoRUS with the royal countenance.
He who is in this scene traverses the refuge : he retreats
towards Ka-Temt, the gate ' of Amenti. Those who are in it
aie the Eaten Heads : they breathe the odour of Shemti, of
whom Apu is the guardian.
He who is in this scene rises for Ser.* He has strack
down = the souls of the impious which are in Hades. He
' Cf. Book of the Inferior Hemisphere., loth hour.
' Horus is considered here as the son of Ra, assimilated to Osiiis.
' Ari-t. In the Todtejiluch, the ari-t is determined and figured as the
pylon, ch. 144.
* Cf. tomb of Rameses VI.; it refers to Osiris assimilated to Ra.
* j4sp : cf. aspu, TodUnluch, ch. g, 1. 3 ; 73, I. 2. Perhaps we ought to
read here saf, to count.
132 RECORDS OF THE PAST.
traverses the refuge, and retreats towards the pylon Teser-t-
ba-u, towards the gate of Amenti. Tepi enters Bata.
Those who are in it are the Eaten Heads. They breathe
the odour of Ba-ta, of whom Abt is the guardian.
These are the gods who charm for Har-Khuti in
Amenti. They, the masters of their nets, charm those who
are in the nets which are in their hands : (they are veridical
in Hades.)"
B. This great god is towed along by the infernal gods.
They, those who tow along Ra, say : The god comes to his
body, the god is towed along towards his mummy.' Comfort
thy body, we tow thee' along, safe, in thy' retreat. Come,
Ra, comfort thy body,* defended by the masters of the net.
Those who are in this scene walk before Ra : they charm
for him Apap, and retreat towards the gate of the horizon.
They rise with him towards the heavens; they are, for him, in
the two sanctuaries, and they make him rise in Nu. They,
the charmers, say : Oh, impious, cruel one, Apap who
spreadest thy wickedness ! Thy face shall be destroyed,
Apap ! Approach the place of torment. The Nem-u are-
against thee : thou shalt be struck down. The Aai-u ' are
' Cf. tomb of Rameses VI.
' The hieroglyph is that of " shade : " the words "shade" and "soul"
are often employed the one for the other, but the " shade " characterises
also the mummy in the representations in which the deceased receives its
heart, its soul, its essence, and its mummy. The analogy indicates here
the meaning which must be selected.
' Cf. tomb of Rameses VI. ' Literally " his."
' This body appears to be the god Aai, represented mummified on the
tomb of Rameses VI.
"• Persons named Nem-u and Aai-u, appear on the last division but one j
cf. pi. X. c, and Champollion, Notices, Tom. II., p. 539.
THE BOOK OF HADES. I33
against thee : thou shalt be destroyed. The pikemen
strike thee : thou art charmed by us through the means of
what is in our hands. Oh ! thou art destroyed, crushed,
punished, (serpent) Sessi."
Those who are in this scene with their spears, guard the
rope of Aai, and do not allow this serpent to mount towards
the boat of the great god. They rise behind this god to
heaven. They say, those who fight for this god in Nu."
C. Those who are in this scene hold in their hands the
rope which is attached to the leg of Khepri, who retreats
towards the gate of the horizon. They bear this rope near
this god towards the horizon, and tow him along in Nu.
They live on things from the South, they feed on things
from the North, on their issuing from the mouth of Ra.
The outcry of this Khepri is borne into the retreat when
Ra enters heaven. They say to Ra : Come, come, after thy
transformations ! Come, Ra, after thy transformations !
Come forth, come forth, after thy transformations, come
forth, Ra, after thy transformations, towards heaven, towards
the great heaven ! Oh, we point thee out for thy abodes,
by the virtue which is in our words, (thou who art) the
greatest of forms in the retreat.
He who is in this scene, infernal HoRUS raises his head
from him, and the forms issue from (his) coils. Ra calls this
god which his two urczi join together. Now HoRUS having
entered Khepri hears when Ra calls him.
They hold in their hands the rope which is attached to
the leg of Khepri ; they say to Ra : The paths of the
' The serpent is doubtless the one who follows Apap in the scene,
where he is named Shes-shes.
° The words of these gods are wanting.
134 RECORDS OF THE PAST.
retreat are cleared for thee, (the gates)' which are in the
earth are open for thee, for the soul which Nu" loves. We
guide thee in thy flight in the land. Oh ! enter the East.
Come forth from the belly of thy mother.
' Cf. tomb of Rameses VI.
' For thy soul which is joined again to Nu (tomb of Rameses VI.).
( To be continued in Vol. XII. )
I3S
THE MAGIC PAPYRUS
OF THE HARRIS COLLECTION.
TRANSLATED BY
FRANCOIS CHABAS.
'T^HE papyrus from which the following translation
has been made is at present in the British Museum,
and formerly belonged to the late Mr. A. C. Harris
of Alexandria. It was obtained by him at Thebes
in 1855 with several others said to have been dis-
covered at the time. When in the possession of Mr.
Harris it was in a perfect state of preservation and
contained nine pages on one side, and three on the
back, but in its present condition has only six
complete pages in front and part of a seventh, the
rest, as also portions of two of the pages on the
reverse, having been destroyed by the explosion of a
magazine which took place in the neighbourhood of
the house of Miss Selima Harris at Koum el Dyk at
136 RECORDS OF THE PAST.
Alexandria. Fragments were indeed preserved, but
so small that the restoration of the destroyed pages
has not yet been practicable. It appears to be of the
time of the XlXth or XXth Dynasty. A facsimile of
the papyrus, with the translation, was published by
M. Chabas, entitled Le Papyrus Magique Harris, 4to.,
Chalon-sur-Saone, 1866; this was accompanied by
a transliteration, a commentary, and different indexes
of words and things. The text is of great interest
on account of its showing the mixture of magic and
religion prevalent in Egypt, as also for the light it
throws upon the mythology. Several points in con-
nection with the mythology are of great interest, as
the esoteric meaning of the different deities is only
to be made out by the mystical functions performed
by the different gods.
S. B.
137
THE MAGIC PAPYRUS.
the
PAGE
excellent
songs which dispel the
1 Chapter of
immerged.'
A Hymn to the god Shou.
2 Hail to thee, divine flesh of Ra,"
Elder son, issued from his body,
selected by him previous to his birth ;
3 The valiant, who is Lord of events,
and overthrows the wicked every day.
The (solar) barge is sailing joyfully,
the (solar) ark in jubilation,^
4 as they see
Shou the Son of Ra in (his) triumph :
he darts his spear against the serpent.
(Being) Ra, he navigates the heaven on high every
morning.
The goddess Tafn rests upon his head ;
5 She gives her fire against his enemies to reduce them to
non-existence.
(Who is) the bolt of Ra, the Oer-haku,''
the Divine Heir on
' ''The immerged." All dangerous animals lurking in the water,
" The Sun-god.
^ The peaceful and regular course of the sun is a constant proof of the
preservation of the order of things in the universe. The joy of the crew
rowing the solar barge on the abyss of heaven is therefore an image of
common occurrence on Egyptian texts.
' Oer-haku, literally, " the great magic power," was impersonated as a
goddess.
138 RECORDS OF THE PAST.
6 the throne of his father.
His substance is blended with the substance of Ra,
as he is the abundant nutriment which is within him.
He made for him hereditary titles, which are in the
writings
7 of the Lord of Sesoun," the Scribe of the King Ra-
HoREMAKHOU,' in the royal palace of On,' consigned,
performed, engraved in script under
8 the feet of Ra-Haremakhou,''
and he transmitted it to the son of his son ' for centuries
and eternity.
[Here begins the traditional text of the magical hymn.]
Hail to thee ! who art the Son of Ra, begotten
9 by TuM himself, self-existent, not having a mother,
Truth, Lord of Truths ;
Commander, commanding the gods ;
Conveyer of the sacred eye of his father Ra.'
People present him with their gifts,
10 through his own hands.'
(By him) is assuaged the goddess Oer ^ in her fury,
uplifted is the sky which he maintains with his two arms;
every god
1 1 yields to his face,
' Hermopolis magna, the sacred city of Thoth.
' Ra-Hor-em-akhou, or The Sun-Harmakhis, is the full royal name of
the sun in his character of first king of Egypt.
' Heliopolis magna.
^ Under the feet of a statue of the god.
' Literally, "from generation to generation" (de piire en fils).
' The sacred eye of Ra is the sun considered as a star.
' The cult of the mortals reaches Ra, or god, through the intermediation
of Shou the son of Ra.
* The "goddess Oer-t" or the "great goddess," a name of the lion-
headed Sekhet, the chastiser of the wicked.
MAGIC PAPYRUS. I39
The King of Upper and Lower Egypt, Shou-si-ra,"
Life, health and strength,
The god who was in the first time.
The Litany of Shou.
Thou fillest at daybreak the place of his sacred eye' in
On^ in order to overthrow
PAGE 2.
1 the wicked far from thy father.
Thou allowest the divine boat to proceed in peace ;
his tow-men are in joy, all the gods in exultation and
jubilation,
2 When they hear thy name.
Thou art the most mysterious, the greatest of gods,
In that name which is thine of Shou-si-Ra.
Stop, thou, Makou," son of Set !
3 I am An-her, Lord of the Scimitar.*
Another Section.
Thou art greater, and more ancient than the gods,
in that name which is thine of goddess Aa-oer.'
4 Thou art higher than the heaven with thy double
feathered crown.
In that name which is thine of he who lifts up the double
feathered crown.
' Shou-si-Ra is the royal name of Shou, son of Ra, one of the dynastic
gods.
' The sacred eye of the sun, the solar disk. ^ Heliopolis.
* Mako (variant Makai), a mythological crocodile, a form of Set.
^ An-her (the leader of the sky) is the same as Shou.
* " The very great." Shou is a god of many names and often appears
as a goddess also.
140 RECORDS OF THE PAST.
Thou comest here upon thy stately stand in that name
which is thine of Being in thy stately stand.'
5 Thou leadest the upper heaven with thy rod,
In that name which is thine of An-her.
Thou dissipatest the storm,
6 Thou illuminatest the clouds,
In that name which is thine of God dissipating storms.'
Thou repellest the crocodile coming out of the abyss,
7 In that name which is thine of Repeller of crocodiles.'
Thou wieldest thy spear to pierce the head of the serpent
Nekau,'
In that name which is thine of God provided with
TWO HORNS.'
8 Thou smitest him who approaches,
in that name which is thine of Smiting double horns.
Older thy operations than the gods.
In that name which is thine of God who
9 is in Thinis.'
The sun (Ra) commenced with thy commencement,
in that name which is thine of Shou-si-Ra.
Thou seizest thy spear and overthrowest
10 the wicked.
In that name which is thine of Hor-Tam.'
Thou destroyest the An of Tokhenti,'
In that name which is thine of Double
11 ABODE of Ra.
' Am aat, "attached to," or "on the standard. ' S.B.
' Ter s'enta. S.B. s Xesf at. S.B.
' The serpent Nekau, a name of the mischievous being.
s Sapt kanti. S.B. « Herti Tena. S.B.
' Horus the striker.
* "The An of Tokhenti." The mythic event here alluded to is not
ascertained.
MAGIC PAPYRUS. I4I
Thou strikest the Menti ' and the Sati,'
In that name which is thine of Young Elder.'
More powerful is thy name
PAGE 3.
1 than the gods, in that name which is thine of God
DWELLING IN THE DIVINE BARGE;'
Thy youthful double force is in the circle of Thebes,
In that name which is thine of Young '
2 Elder.
Thou strikest upon the heads of the wicked,
In that name which is thine of Lord of wounds ; '
Thou blowest the divine barge off with
3 a favourable wind.
In that name which is thine of Goddess Ma.'
O thou, that divine occurrence, who has created its body !'
O unique Lord issuing from the Noun !
4 O divine substance self-created !
O Maker of the substance which is in himself !
O Creator of his father,
5 Who has concealed his mother.'
' The Menti, " the shepherds ; " name of an Asiatic race.
' The Sati, " the arrows ; " name of a second Asiatic race.
' Hunnu sem-sem. S.B. * Hur sekti. S.B.
s Ahunnu sem-sem. S.B. ' Neh saatu. S.B.
' " In thy name of goddess Ma." Ma is the goddess of Truth, here
identified with the god Shu. The text plays upon the words ma, "wind,"
and ma, " truth."
8 "Divine occurrence," divine sep ; sep means "times," vices (Latin),
" event," " spontaneous act." The meaning appears to be, " O divine
manifestation who has embodied itself ! "
' "Who has concealed his mother." We have here an euphemism.
Men, with the determinative of "concealment," replaces men, "bull,
"male." The real meaning is "fecundator of his mother."
142 RECORDS OF THE PAST.
Another Section.
Hail to you, O five great gods
issuing from Sesoun,'
who (when) not being in heaven
6 not being on earth,
not existing Shou,'
have been the morning light !
Come to me ! Try for me the river !
Shut up
7 what is in it !
What is immersed,
do not let it pass out !
Seal the mouths !
Seal the mouths !
Choke up the mouths !
Choke up the mouths !
as is sealed up the shrine
8 for centuries !
At daybreak in the East ;
as is sealed the sharp edge of the blade
of Anata and Astarta,
the two
9 great goddesses who conceive and do not breed ;
who were sealed up by Horus,
who were planned by Set ! '
By those
10 who are in heaven,
do perform your help !
A Hymn to Ammon-Ra.
' Hermopolis Magna. ' The light of the sun.
' Seimt, perhaps antithetic to xtam, "to shut," or "close;" as "shut up
by Horus," "opened by Set." Sennt means literally, " to make a founda-
tion," "open the ground." S.B.
MAGIC PAPYRUS. 1 43
Adoration of Ammon-Ra-Har-akhu,' self-existing, who
has possessed the earth when he commenced.
1 1 (This hymn was) composed by the Sesoun (the Hermo-
politan gods) of the Pout-api/ adoring the holiness of
that august god Ammon-pout-to
PAGE 4.
1 as he shines on the abyss of the goddess Nou.'
To be said on water and on land.
Hail to thee who art one and hast made thyself in
millions.*
2 Vast thy breadth, boundless !
Divine Chief invested with the power of begetting himself;
Great burning ur<zi !
Urhaku'
3 of mysterious operations,
Mysterious soul who has made his own awful force !
King of Upper and Lower Eg3rpt Ammon-Ra, Life,
health and strength, self-existing.
Double horizon.
4 HoRUS of the East,
Morning light, glare, blaze.
Light more beneficent than the gods !
Thou art hidden in Ammon,
' Ammiui-Ra-Ti&r-akhou, or ern-dkhou. God considered as the hidden
(Ammon), the sun (Ra), and the double Horus, or Horus of the two
horizons, who is at once Ra and Tum.
' The ^out api, the "primitive substance," "the primitive being," a
usual title of Ammon.
' The Noun of the goddess Nou, the sky considered not as a vault but
as an ocean.
* The hieroglyphic for " millions " is doubtful.
' The divine magical power, a serpent goddess.
144 RECORDS OF THE PAST.
5 the Elder.
Thou hast rolled thyself in thy forms,
in the solar disk.
ToTANEN, the most immeasurable of the gods.
6 (Thou) ancient one rejuvenated, leader of centuries.
Ammon existing in everything.
He, the god who by his acts has commenced earth.
Come to me, O royal Lord of the gods.
7 Overthrow in my behalf all evil all shock,
from the river.
Make them for me like the gravel on the earth.
Harmless like potsherds near the kitchens !
8 This is the discourse of the Sesoun gods of the Pout-api-to,'
the Chiefs adoring
9 the god who is among them,
Whose bones are of silver.
Whose flesh is of gold,
and the upper part of his head of genuine lapis.
Another Section.
The Sesoun gods say :
lo Ammon, he who hides himself in his pupil,
Soul blazing in his sacred eye,
A marvel !
Whose operations are holy !
Nobody knows him.
PAGE 5.
I Whose operations are luminous.
His own splendour veils him ;
Mystery of mysteries ;
Unknown is his mystery.
' " Primaeval time," or " substance of the earth ; " also a title of Amen
Ra. S.B.
• MAGIC PAPYRUS. I45
2 Homage to thee on the body of the goddess Nou !
Verily thou hast begotten the gods.
The breath of the goddess Ma ' is in thy secret shrine.
In rapture
3 is thy mother, the goddess Meru,
(as) thou dost emit the irradiation of light,
and encirclest the world with thy blaze,
till thou reachest that mountain
4 which is in Akar '
O thou whose faces are adorable,
even animals adore thee,
and the entrails of beasts are conquered.
5 They conduct thy barge on the sacred mountain.
The spirits of the earth felicitate thee.
They stand in awe at the blaze
6 of thy disk.
The spirits of the Khen acclaim thee
(as) thy morning light illuminates their faces
(and) thou passest above another sky
where no enemy of thine exists,
7 only the flame of thy fire against the serpent Ha-hes.
The red fishes are guarding the waters of thy barge.^
Thou disposest of the Ebout Ounti*
8 NouBi shoots his arrows against him.
He shakes the earth and the sky in his storm.
His magic force prevails
9 to destroy his enemies.
His spear is a deadly blade for the serpent Oubn-ro.
Akar springs forward and watches over him ;
he seizes upon him and restores him
' "Truth." " Id est, till sunset.
3 The meaning" of these mythological allusions cannot easily be guessed
at. The "red fishes " perhaps refer to the change of Set to a hippopotamus.
* A name of the Typhonian serpent.
VOL. X. ^
146 RECORDS OF THfe PAST.
10 to his jail,
devouring the two great eyes
by which he prevailed.
A fierce devouring flame devours him,
PAGE 6.
1 commencing from his head down to his soles,
and roasting all his limbs with its fire.
Thou settest in motion thy rowers with a favourable gale.
2 The waves are calmed beneath thee.
Thy barge is joyful ;
free are thy paths ;
as thou hast smothered That Evil Disk '
accomplish
3 your task '
you, Sekhou-stars, you Khebsou-stars '
who move with the wind !
Thou art the Mesak of heaven,' the embrace of thy
mother,'
4 (as) thou passest to the Western horizon.'
The earth stretches its arms to receive thee.
(Thou) the adoration of all beings !
Come to me, O Lord of the gods !
Repel
5 from me the lion on dry land,
The crocodiles on the river.
The biting snakes in their holes !
' Tu katen, a name of the Typhonian serpent.
' Of akhimou, rowers of the sun-barge.
' The so-called Decans. * Breeding-place.
' Here Ammon is represented as being at once the place and the act of
his own generation.
' At sunset the god prepares his fresh generation for his daily birth at
MAGIC PAPYRUS. 147
Stand back, crocodile Maka, son of Set !'
6 Do not steer. with thy tail !
Do not move thy arms !
Do not open thy mouth !
Be the waters before thee turned to a burning fire !
Be the blade of the seventy-seven gods in thine eye !
7 Be thou chained down to the great oar of Ra !
Be thou chained down to the four harpoons of bronze !
At once !
8 At the prow of the barge of Ra !
O stop thou Maka, son of Set !
Protect me, Ammon, Bull of his mother !
This is said on an image of Ammon,
9 having four rams' heads and only one neck, depicted on
clay, with a crocodile under his feet.
The Sesoiin-gods' at his right and at his left, adoring him.
10 Book the first, to be chanted on all waters :
The masters pronounce it to avail themselves of it against
dangerous people.
It is a true mystery of the royal palace.
Liquid egg found on earth ! '
I r Substance of the Sesoun-gods,
great in heaven, great in Hades !
'Who is in the nests over the waves !
May I liquify
12 with thee in water !
' Cf. the chapters XXXI., XXXII. of the Ritual, Lepsius, Todt., Taf.
xvi., xvii. ; Of repelling- the crocodiles who come to take the charms, or
protection, of the dead.
' The Hermopolitan gods, generally under the form of apes. This
paragraph is a rubric.
' Cf. chapters LIV, and LVI. of the Ritual, those Of receiving breath,
or air, in Hades, Lepsius, Todt., Taf. xxii., in which is mentioned the egg
of the great cackler, supposed to be that of Set. S.B.
H*
148 RECORDS OF THE PAST.
May I pass with thee
into thy nest !
I am Khem of Coptos !
I am Khem, Lord of Coptos ! '
This chapter is recited, an egg from the Oasis' being
given into the hand of a person at the prow of the boat.
Anything coming out of the water
PAGE 7.
1 is thrown again in the water.
Another Chapter.
I am the Chosen of MilHons coming out of the lower
heaven,
whose name is unknown.
When his name is spelt on the bank
2 of the river, then it is dried up.
When his name is spelt on the land,
it is set on fire.
I am Shou, the image of Ra,
3 Sitting in the inside of his father's sacred eye.
If he who is in the water opens his mouth,
If he grasps with his arms,
I will let the earth fall into the waters' well,
being the South
4 made North,
being the earth turned round (upside down).
(To be recited four times.)
[Here is drawn the figure of a so-called sacred eye.]
' The ithyphallic Amen. This paragraph is a rubric.
' Dr. Dumichen has given this new explanation of the group ^ or
^ in his Dendera.
MAGIC PAPYRUS. 1 49
A sacred eye, an image of An-her into it
depicted on the hand of the person.
Another Chapter.
Come to me !
5 Come to me ! Image of the milHons of miUions of gods.
O NuM,' unique Son !
O he who was conceived yesterday
and bred to-day !
O he whose name
6 I know !
he who is possessed of seventy-seven eyes
and seventy-seven ears !
Come, and allow my voice to be heard,
as was heard
7 the voice of the great goose Kaka in the evening
1 am Bahu, the great,
I am Bahu, the great I'
(To be recited four times.)
Another Chapter.
divine soul ! O divine soul !
1 am Anubis
8 Sapti, son of Nephthys !
(To be recited four times.)
Another Chapter.
Right! Right!
Left ! Left !
I am Anubis Sapti, son of Ra.
(Four times.)
Another Chapter.
Isis has struck
9 with her wing,
' Chnumis. ' Bahu is the name of the god of the inundation.
150 RECORDS OF THE PAST.
and closed the mouth of the river.
She caused the fishes to remain lying on the stream,
not a jug of water could be drawn out of it.
10 Sinking of the water, rising on the water I
Her tears fell (like) water,
as HoRUS has violated his mother,
her tears fell into
1 1 the water ; a cubit of fishes at the mouth of the ape ;
a cubit of wood at the mouth of the star.'
By Isis was uttered the cry : No crocodile !
and was effected the act of salvation.
1 2 Come, act of salvation !
Another Chapter.
Papaluka ! Paparuka !
Papaluro \'
PAGE 8.
1 Is it not NuM who devotes ?
Is it not Tamaka who spells ?
May it be told as a spell for us on the water !
I am HoRUs Sheti.'
(To be recited four times.)
2 Another Chapter.
Come down, left side of the sky, desire of the earth !♦
' " Mouth of the ape," " mouth of the star," are probably the names of
two of the Nile's mouths. Through insufficiency of the water floating
materials were detained at the river's bar.
' Cf. the mystical names of Amen Ra in the Ritual, cap. CLXIl.-CLXIV.,
Lepsius, Todt., Taf. Ixxvii., Ixxviii. S.B.
' The planet Mars, Lepsius, Einleit., s. 90, 11. i. S.B.
* " Desire of the earth ;" an example of capricious orthography. Jl;
"desire," "fondness," instead of Ab, "the right," "the right side." The
real purport of this phrase is: "O right side of heaven! right side of
earth ! "
MAGIC PAPYRUS. 151
Ammon rises as Royal Sovereign.
He has taken the white crown of the whole land.
Be' not deaf,
3 O ye who walk athwart (probably scorpions) !
Shut your mouths !
Let all reptiles remain attached to the ground,
by the terror
4 of thy valiance, O Amen !
Another Chapter.
Hail to thee, O ape of seven cubits,
whose eye is of silver,
whose lip is of fire,
and burning (are)
5 all his words.
Calm the deep !
Let thy safeguard be poured forth !
Another Chapter.
Be not against me !
I am Amen,
I am An-her, the good guardian.
6 I am the Divine Chief, Lord of the Scimitar.
Do not erect !
I am Mont.
Do not fawn 1
I am SouTEKH.
Do not set thy arms against me !
7 I am Sapti.
Do not approach !
I am Shetou.
And those who are immerged do not pass along ;
Those who pass along, do not plunge.
8 They remain floating on the waves,
like dead bodies on the inundation.
152 RECORDS OF THE PAST.
And they shut their mouths as are
closed the seven great dungeons,
9 with an eternal seal.
Another Section.
O thou, that Namma of heaven !'
O thou, that Namma of heaven !
O Namma of the great face.
Of the long backbone,
Of the deformed
10 legs !
O long column which commences in the upper and in the
lower heaven !
O Lord of the great body which reposes in On ! "
Lord of the great life
1 1 who liest in Tattou.'
Be thine, such a one, son of such a one ;*
Take care of him in the day.
Watch over him in the night.
Guard him as thou hast guarded Osiris
in the secret place,
That day of the funerals in On !
1 am the Divine Lion, in the form of a Bennou bird.*
(Thou) who didst take the form of a monkey,' and
afterwards
' A sort of fatdikos or deformed dwarf, was called nemma. This
strange mythic figure was once assumed by Osiris.
' Heliopolis. ' Thinis.
' "May such a one son of such a one be thine." " Men, son of men,"
such a one son of such a one, the usual formula to be replaced by the
name of the person. In this phrase of the text Osiris is intreated to
protect the person as if he were a thing belonging to him.
' The Nycticorax, or supposed Phoenix, into which the deceased was
transformed. S.B.
<> Qaf, the Greek kehos, and same as the Hebrew word. S.B.
MAGIC PAPYRUS. 153
PAGE 9.
1 of a crazy man,"
Try the waters by which thou hast sent to me,
being estabhshed in the City of the White Wall,
saying :
Get made for me
2 a shrine of eight cubits !
And, as thou wast a giant of seven cubits,
I have said to thee : Thou canst not enter this shrine of
eight cubits.
3 And as thou wast a giant of seven cubits,
thou hast entered and reposed in it.
(May) become patent the secret abysses of the Nun.'
The shrine opens !
The shrine opens !
He who is in it has the face of a monkey,'
address, address !
4 Fire, Fire !
brings forth a young she-monkey.
Another Chapter.
5 O thou who art in the Northern chapel of Neith,
in the hall of the oral examination !
O you,
6 Lords of the Southern and Northern chapels,
put your faces towards him who is in the water ;
Osiris is on the water.
OuTA-HoR' is
7 near him.
Examine the waters by which thou hast sent,
' Keh keh, "an old man," "weak," or "feeble;" it also means a kind
of ape. S.B.
" The Abyss of Heaven.
' Qaf, the Greek kelios, and same as the Hebrew word. S.B.
' The sacred eye of Horus.
154 RECORDS OF THE PAST.
being seated in the City of the White Wall,
saying :
Get made for me a shrine
8 of eight cubits. Then it was told to thee :
O man of seven cubits, how canst thou
enter it ? How canst thou enter it ?
And it had been made for thee,
and thou hast reposed
9 in it.
The crocodile Makai, son of Set, comes,
He opens it :
He looks at him who is in it ;
ID He has the face of a Kafi-ape,
having the head of hair of a monkey aani.
Address, address I
Fire, Fire !
It is not I who say this,
11 It is not I who reiterate this ;
It is Makai, son of Set, who says this.
He who reiterates this.
12 Rubric: Words concerning the confinement of crocodiles.
[A vignette represents two crocodiles moving in opposite
directions, encircled by the oval of the goddess Neith x;^.]
MAGIC PAPYRUS. 1 55
ENDORSEMENT.
PAGE I.
Title : Book of the spells for remaining in the country.
1 Other chapters to remain in the country ;
O thou who art led by the mouth of the Keeper !
HoRUS has cried out : Subsidency of the country !
As he told (this), its
2 animals stopped.
May (they) cry out for me Isis, my good mother,
Nephthys, my sister ;
leaving divine safe-guard
at my South,
3 at my North,
at my West,
at my East ;
closing the mouths of the lions,
of the hysena,
the heads of all animals having long tails ;
who live
4 upon flesh and drink blood ;
(in order) to fascinate them,
to snatch away their ears,
to cause darkness,
to prevent light,
5 to cause blindness,
to prevent visibility
every moment during night.
Up ! bad dog,
6 Come ! I command what thou must do to day.
Thou wast tethered. Art thou not loosened ?
It is HoRUS who bids thee do this :
156 RECORDS OF THE PAST.
Be thy face the gaping sky !
7 OusAF-Hou' thy howhng !
The cut of thy scimitar, that of Hershafi,
the slaughter of Anouta !
8 The aspect of thy mane, like that of metal rods.
Act the part of HoRUS in this,
(and) of Set for smiting !
Go to the South, to the North, to the West, to the East !
The fields
9 are given to thee entirely.
Thou art not repelled there.
Do not set thy face against me ?
Do set thy face against the animals of the land.
Do not
10 set thy face against my path !
Do set thy face against that of another !
Repel through fascination ! Snatch off the ear !
To thee is given darkness,
not given
PAGE 2.— VERSO.
1 daylight.
Thou art the Keeper, warlike, tremendous !
Safeguard !
(This is told for safeguard.)'
Another Chapter. To shut enclosures.
I shut the enclosures through my mother
2 Rannou' having two legs,
and of Hou."
I stay in the country.
* Tremendous (?) ' A rubric.
' A goddess under the form of a serpent. ♦ Perhaps the sphinx.
MAGIC PAPYRUS. 157
HoRUS allows it to be pervaded.
I confide in the efficacy of that excellent written book
3 given to day into my hand,
which repels lions through fascination,
disables men ;
which repels men through fascination,
disables lions ;
which muzzles
4 the mouths of lions, hyaenas, wolves,
the heads of all animals having long tails,
living upon flesh, drinking
5 blood,
(which) muzzles the mouth of the tiger,
muzzles the mouth of the leopard,
muzzles the mouth of the zapulma^
muzzles the
6 mouth of the lioness,
muzzles the mouth of her who sees °
muzzles the mouth of Sekhet the good '
muzzles the mouth of the great living woman,'
muzzles
7 the mouth of all men who have bad faces,
so as to paralyze their limbs,
not to allow the action (working) of their flesh
8 and bones,
to keep them in the shade,
to cause darkness,
not to allow day-light for them,
at every moment of night.
9 Shatabuta, Artabuhia !
' An Aramean word. ° A sort of dangerous woman.
' The terrible lion-headed goddess, termed good through euphemism.
* Another sort of dangerous female.
158 RECORDS OF THE PAST.
Thou art the Keeper, warlike, tremendous !
safeguard !
(Told for safeguard.)
[End of the magic spell.]
PAGE 3.— VERSO.
[A list of magic names.]
1 Adir-Adisana ! ■
Adir-kaha-Adisana !
Samou-matamou-Adisana !
2 Samou-akamoui-Adisana !
Samou-teka-irina-Adisana !
Samou-teka-Bana-
3 Adisana ! Samou-tsakalats-Adisana !
Tou-ouarhasa !
KiNA !
Hama !
[Another section of the list.]
Senef-ta-Baitat-Satita !
Anrohakata-Satita !
Haou-baal-(ro-hairi !)
' These mystical names are apparently Semitic and may be compared
with the mystical ones of the god Amen Ra, to which allusion has already
been made. Similar formulas of Semitic invocations, transcribed into
Egyptian, appear in the Medical Papyri used for the exorcisms practised
by Egyptian physicians, or magi. These words, no doubt, had a sig-
nificance beyond the mere names of deities, as will be seen from the
repetition of the prefix words samu, adir, and the affix adisana, or adtbana.
Perhaps samu means " his," or " whose name is," in the phreises ; and adir
is for "lord;" and adiiana for "gods." S.B.
159
THE
ADDRESSES OF HORUS TO OSIRIS.
FROM THE TEXT
IN THE GREAT PAPYRUS OF NEBSENI.
TRANSLATED BY
EDOUARD NAVILLE.
'T'HE papyrus of Nebseni, No. 9,900 of the British
Museum, is one of the finest and oldest copies of the
Book of the Dead. *It is of fine texture, written in
a good and distinct linear hieroglyphical hand,
accompanied by rubrics and vignettes beautifully
drawn in outline, and uncoloured. It belongs most
likely to the XVIIIth Dynasty, and was written for
the scribe Nebseni, who was also priest of Ptah.
We see him represented several times with his wife,
Senseneb, and worshipped by two of his sons,
Ptahmes and Chemmes.
The whole text, composed of thirty-three pieces,
has been photographed and published lately by the
l6o RECORDS OF THE PAST.
Autotype Carbon process. It contains a considerable
number of the chapters of the Todtenbuch, besides
many others which are not to be found in the
Turin Ritual. Such is the case for the Addresses
of Horus to his father Osiris, which has not yet been
discovered in any other funeral papyrus. Some years
ago Dr. Birch made a translation of this chapter,
which was inserted at the end of the " Book of the
Dead," in Vol. V. of Bunsen's Egypt's Place in
Universal History.
The present translation has been made from the
French, in the Zeitschrift filr cegyptiscJie Sprache und
Altert/mmskunde, 1875, where the hieroglyphical text
of this chapter has been printed.
i6i
THE
ADDRESSES OF HORUS TO OSIRIS.
Below the text itself are represented offerings of bulls,
antelopes, and birds, made by Nebseni who is standing
in an attitude of adoration uttering the following address: — '
"Adoration to Osiris -jtentament the great god of Abydos,
the everlasting King, the eternal Master, the venerable god
of the Roset (said) by the Scribe Nebseni, the son of the
Scribe Tena. I present my praises to thee, thou Master of
the gods, the one god living in truth. I am thy son HoRus,
I have come to thee, I salute thee, I bring to thee offerings
of truth, in the place where is thy cycle of gods. Grant
(me) that I may be found among them (who are) thy com-
panions. I have struck thine enemies, I have strengthened
thy existence on the earth for ever." '
Besides these words the work has a special title, which is
written above the forty columns of the litany, in a retrograde
order. This title runs, " Discourse of Horus to his father,
' See " Le Discours d'Horus a Osiris," in Zdtschrift fur a. S., Juli,
1875-
' See "The Assistances of Horus," translated by Dr. Birch, at the end
of the Ritual of the Dead in Bunsen's Egypt, Vol. V., p. 324.
VOL. X. 12
l62 RECORDS OF THE PAST.
when he comes to see his father, and when he comes out of
the great sanctuary to see Ra Unnefer, the Master of
Toser, and here they embrace one another, therefore he
is happy in the Kerneter."
Each Hne of the text commences with these words, " Hail
Osiris, I am thy son Horus. I have come." These words
are independent of those which follow, and it is not certain
that they were intended to be repeated by the reader.
Hail Osiris, I am thy son Horus. I have come.
1 I have (supported) thee '
2 I have struck thine enemies dead
3 I have chased all the evil which there was in thee
4 I have killed those that made thee suffer
5 I have wrested out the arms of thine enemies
6 I have brought thee the companions of Set with chains
upon them
7 I have brought to thee the South country, I have added
to thee the North country
8 I have brought to thee the divine offerings of the North
and the South.
9 I have cultivated thy fields
I o I have watered thy grounds
III have toiled in thy estates
12 I have constructed thy reservoirs
13 I have ditched around thy possessions
14 I have made there in thine honour a sacrifice of thine
enemies
1 5 I have made thy sacrifices of thy cattle and thy victims
16 I have provisioned . . . .'
17 I have brought . . . .'
' Restored from the translation by Dr. Birch.
' Lacunae.
ADDRESSES OF HORUS TO OSIRIS. 1 63
18 I have killed (for thee) '
19 I have shot in thine honour antelopes and bulls
20 I have taken in a net for thee wild fowl and geese
21 I have fastened thine enemies in chains
22 I have enchained thine enemies in chains '
23 I have brought to thee pure water of Elephantine which
refreshes thine heart
24 I have brought thee all, thy plants
25 I have strengthened thine existence upon the earth like
the sun
26 I have made for thee the bread of Fe with red wheat
27 I have made for thee thy drink (beer) of TeJ> of white
com
28 I have cultivated for thee wheat in the fields of the
Aahlu '
29 I have mowed it for thee (there)
30 I have perfected thee
31 I have given thee thy soul
32 I have given thee thy strength
33 I have given (thee thy power) '
34 I have given (thee thy triumph) '
35 I have given thee thy fear (the fear which thou
inspirest) *
36 I have given thee thy victory
37 I have given thee thy two eyes, the two plumes which
are on thy head '
' Restored from Birch.
' This word is ^ new one, it occurs in Ritual, Cap. cxxii., where
M. Brugsch renders it by "pump," or "the piston of a pump," but it is
evident that it must here have the sense of chain or fetter.
s The Aahlu, or, the Fields of Peace, a region of the Egyptian Kerneter.
■• Dr. Birch translates, " 1 have given thee thy desolating power.''
s The Atef crown.
12*
164 RECORDS OF THE PAST.
38 I have given thee Isis and Nephthvs I have placed
them on thee '
39 I have anointed thee with the offering of holy oil
40 I have brought the offering by which thou art de-
stroyed.'
' An allusion to the Ritual, Cap. xvii., "the two plumes of the god
Khem."
' The MS. appears to end incompletely. Other texts read, "I have
anointed thy head with the oil of the face of Horus, if they have destroyed
(on the face of Horus) it is destroyed like a gfod (his divinity is destroyed),"
in other words, the divinity of Horus consisted in the preservation of the
holy oil which never disappeared from his face.
i65
LISTS OF FURTHER TEXTS FOR TRANSLATION.
ASSYRIAN.
ARRANGED BY THE LATE
GEORGE SMITH.
Works on History and Chronology.
Eponym Canon (Cun. Ins., Vol. Ill, p. i).
Historical Canon (Cun. Ins., Vol. II, p. 52).
Historical.
Legends of Izdubar (texts unpublished). (Deluge Tablets.)
Creation Tablets.
Early Babylonian Dated Tablets (texts unpublished).
Brick of Samsi-vul I, ruler of Assyria (Cun. Ins., Vol. I, p. 6).
Brick of Kara-indas, king of Babylon (Trans. Soc. Bib. Ar.,
p. 68).
Inscriptions of Pudil, king of Assyria (Revue Ar., Nov., 1869).
Monolith of Maruduk-bal-idina I, king of Babylonia.
Tablet of Vul-nirari I, king of Assyria.
Small Inscriptions of Vul-nirari (various).
Inscriptions of Shalmaneser I, king of Assyria (various).
Inscriptions of Tugulti-ninip, king of Assyria (various un-
published; one Cun. Ins., Vol. Ill, p. 4).
Inscriptions of Assur-risilim, king of Assyria (Cun. Ins.,
Vol. Ill, p. 3).
Brick and Cone Inscriptions of Vul-bal-idina, king of Babylon
(various).
Inscriptions of Nebuchadnezzar I, king of Babylonia (un-
published).
1 66 RECORDS OF THE PAST.
Other Inscriptions of Tiglath-Pileser (various).
Contracts dated in the reign of Maruduk-nadin-ahi, king of
Babylon (various).
Inscriptions of Assur-bel-kala, king of Assyria (Cun. Ins.,
Vol. I, p. 6).
Inscriptions of Samsivul IV, king of Assyria (Cun. Ins.,
Vol. Ill, p. 3).
Contract dated in the reign of Simma-sihu, king of Babylon
(Layard's Ins., p. 53).
Other Inscriptions of Assur-nazir-pal (various).
Bull Inscription of Shalmaneser II (Layard's Ins., p. 12, etc.).
Inscriptions of Vul-nirari III, king of Assyria (Cun. Ins.,
Vol. I. p. 35).
Fragments of Annals of Tiglath-Pileser II, king of Assyria
(various).
Fragments of Inscriptions Shalmaneser IV, king of Ass3rria
(various).
Inscription of the Second Year of Sargon (unpublished).
Nimrud Inscription of Sargon (Layard's Ins., p. 33).
Cylinder (Barrel) of Sargon (Cun. Ins., Vol. I, p. 36).
Prism of Sargon (unpublished).
Other Inscriptions of Sargon (various).
Tablet of Kalah Shergat.
Nebbi Yunas Tablet (Cun. Ins., Vol. I, pp. 43, 44).
Other Inscriptions of Sennacherib (various).
Portions of Cylinders C, D, and E, of Assurbanipal (Smith's
Assurbanipal).
Various Historical Tablets of Assurbanipal (Smith's Assur-
banipal).
Hunting Texts of Assurbanipal.
Inscriptions of Assur-ebel-ili, king of Assyria (Cun. Ins., Vols.
I and III).
Cylinder of Bel-zakir-iskun, king of Assyria (Cun. Ins. Vol. I,
p. 8).
LISTS OF FURTHER TEXTS. 167
Inscription of NabopaIassar,kingof Babylonia (unpublished).
Borsippa Cylinder of Nebuchadnezzar (Cun. Ins., Vol. I,
P- 51)-
Text of Elamite Kings.
Various other texts of Nebuchadnezzar.
Tables dated in the reign of Evil Merodach, king of Babylon.
Cylinder of Nergal-shar-ezer, king of Babylon (Cun. Ins.,
Vol. I, p. 67).
Cylinders of Nabonidus, king of Babylon (Cun. Ins., VoL I,
pp. 68, 69).
Other texts of Nabonidus (various).
Dated Tablets in reign of Cambyses (various).
Susian Brick Inscriptions.
Van Inscriptions.
Mythology and Religion (^mostly unpublished).
H)Tiin to the Moon God.
Hymns to Ninip.
The War of the Gods.
Incantations for removing Curses.
Prayers of Amil-urgal.
Prayer against Eclipses.
Various other Prayers.
Various Mythological Stories and Fables.
Tablets against Witchcraft.
The Lubara Legends (Chaldean Genesis).
Fables {unpublished).
The Horse and the Ox.
Government {mostly unpublished).
Tablet with Advice and Cautions to Kings.
Various Reports and Despatches.
Various Tablets with Laws and Reports of Law Cases.
1 68 RECORDS OF THE PAST.
Private Life.
Further Deeds of Sale and Barter.
Further Loan Tablets.
The Egibi Tablets.
Private Letters.
Lists of Property.
Science, etc. {partly unpublished).
Geographical Lists.
Lists of Animals and Birds (Delitzsch).
Lists of Minerals and their uses.
Lists of Wooden Objects.
Grammatical Tablets (a selection from).
Mathematical Tablets.
Astrology and Astronomy.
Further Selections from the great Chaldean Work on As-
trology.
Further Selections from Astronomical and Astrological
Reports."
A Selection of Omens from Terrestrial Objects and Events.
PHCENICIAN.
Marseilles Inscription (Judas, 1857).
The Moabite Stone (Ginsburg, 1871).
Selected Mortuary Inscriptions.
' Selections of these only printed in Vol. I.
169
EGYPTIAN.
(Tentative List only,)
ARRANGED BY
P. LE PAGE RENOUF, F.R.S.L.
Historical Documents.
Ancient Empire :
Inscription of Tomb of Ameni (Benihassan I).
„ Tomb of Nahre-si Chnum-hotep (Beni-
hassan II).
„ of Sankaya.
XVIIIth Dynasty :
Inscription of Aahmes, formerly called Pensouvan
(Louvre C, 49).
„ Thothmes I, at Kamak (Denk. Ill, 18).
Inscriptions of Haremhebi.
Inscriptions of Amenophis III (Denk. Ill, 65 and
following).
Monuments of the Disk Worshippers.
XlXth Dynasty :
Triumphal Inscription of Seti I at Kamak (Denk. Ill,
126).
Dedicatory Inscription of Rameses II, at Abydos
(Maspero).
Triumphal Inscriptions (Denk. Ill, 165, etc.).
Historical Inscription at Abusimbel (187).
170 RECORDS OF THE PAST.
Great Tablet at Abusimbel (194).
Inscription of Bek-en-Chonsu (Ddveria).
List of Kings :
Turin Papyrus.
Tablet of Abydos.
Tablet of Sakkarah.
Tablet of Karnak.
XXth Dynasty :
Inscription of Seti II (Duemichen, Hist. Ins., 1-5).
„ Rameses III (Rosellini, Burton, Greene,
and Duemichen, ubi supra 13-15).
XXIst Dynasty :
Tablet 4th year of Rameses IV.
Persian and Ptolemaic :
Tablet of Tafnecht at Naples.
Inscription of Ptolemy son of Lagos.
" Bauurkunde der Tempelanlagen von Edfii" (Due-
michen).
Two Ptolemaic Tablets (Birch).
Selection of Obelisk Inscriptions.
„ Apis Tablets.
Religious or Magical Texts.
Ancient Forms of Sepulchral Offerings, etc. (Tablets of
Ancient Empire.)
The Ritual of the Dead.
Spells in Lepsius (" Aelteste Texte").
" Horns on Crocodiles" (various texts, Leyden and elsewhere.)
Spells in Tomb of Bek-en-ren-ef
"Metternich Tablet."
" Shd, en sensenu;" the "Book of the Breaths of Life."
Legend of Honis (Naville).
The Rhind Papyri.
LISTS OF FURTHER TEXTS. 171
Sarcophagus of Aroeri (Bonomi).
„ Necht-en-heb.
„ T'at-hra (Louvre).
„ British Museum, 32.
Litanies of the Sun (Denk. Ill, 203).
Apis Stelae (a very large number, nearly 360).
Selection of Hymns, such as the following :
To the Nile (Denk. Ill, 175).
To Ammon (Denk. Ill, 237).
Ap-hem-mes (Berlin, in Brugsch Monumens, pi. III).
Meri ( „ „ „ pi. IV).
To Osiris (Bibliothfeque Nationale, Chabas).
Fragments of the Hymns of the Disk Worshippers.
Several in British Museum.
„ Duemichen's publications.
Great Psalm to Ammon (Leyden I, 350).
Calendar of Lucky and Unlucky days (Sallier, Chabas).
Calendars of Festivals from as Early Date as possible to
Roman Period.
Literature, Philosophy, Science, Economy.
Proverbs, Prisse Papyrus (Chabas).
Proverbs of Ani (Chabas).
" Rules of Life " (Papyrus at Boulaq, lately published by
Mariette).
Song of the Oxen (Denk. Ill, 10).
Three Amatory Songs (Goodwin).
Medical Papyrus (Berlin).
„ „ (British Museum).
,, „ (Ebers Papyrus).
Geometrical Pap)Tus (British Museum).
Calendar of Astronomical Observations in Tombs of XXth
Dynasty (Renouf).
172 LISTS OF FURTHER TEXTS.
Letters on all varieties of subjects in the Sallier, Anastasi,
Leyden, and Bologna Papyri.
Letters of Amenemha (Maspero Genre Epistolaire).
Registers, etc., (Rollin and other Papyri).
Accounts (Louvre).
Receipts for making Kyphi, etc.
Catalogues of the Temple Library at Edfu.
Law and Police.
Abbott Papyrus (Spoliation of Tombs).
Report on Capture of Fugitive Slaves (Leyden I, 368,
Chabas).
Complaint against Paneba (British Museum Papyrus, Salt,
Chabas).
Petition to king Amenophis (Chabas).
Complaint against Thefts committed by certain Workmen
(Chabas).
Selected In.scriptions from the Ostraca.
Greco-Egyptian Official Complaints.
SOCIETY OF BIBLICAL ARCHAEOLOGY.
9, CONDUIT STREET, W.
LiBEARY AND OFFICES: 33, BLOOMSBURY STREET, W.C.
Instituted for the investigation of the Archaeology,
History, Arts, and Chronology of Ancient and Modem
Assjrria, , Palestine, Egypt, Arabia, and other Biblical
Lands : the promotion of the study of the Antiquities of
those countries, and the Record of Discoveries hereafter
to be made in connexion therewith. Also for the forma-
tion of a Library of Geographical and Archaeological
Works, under due regulation to be circulated among the
Members.
The Meetings are held on the first Tuesdays in the
month from November to June at 8-30 p.m.
MEMBERSHIP.
Ladies and Gentlemen desirous of becoming Members
of the Society are requested to communicate by letter with
the Secretary, Mr. W. R. Cooper, 33, Bloomsbury Street,
W.Qt, who will submit their names to the Council, by whom
all Candidates are nominated. The Subscription is one
guinea per annum, payable in advance, which entitles the
Member to receive all the Publications and attend all the
meetings of the Society.
There is no Entrance Fee.
{Original Circular^
SOCIETY OF BIBLICAL ARCHEOLOGY.
9, Conduit Street, W.,
dth May, 1873.
Sir,
I beg to inform you that it is intended shortly to
publish a Series of Translations of all the important
Assyrian and Egyptian Texts, which exist in the various
collections of England and the Continent, and thus place
before the English Student the remains of undoubtedly The
Oldest and most Authentic Literature in the World, ,
the foundation of all History, Archaeology, and Biblical
exposition, the contemporaneous records of the nations and
writers of the Bible. Nearly all the principal Translators
have offered their services for this purpose, and while each
Author will be alone responsible for his portion of the work,
the general arrangement of the materials will rest with the
President of this Society. The selection of the records
will not be confined to those bearing directly on the text of
the Bible, but embrace the entire range of Egyptian and
Assyrian history and literature. Each translation will quote
■the authorities upon which it is based, or the monument
from which it is taken, and all other notes will be as few and
brief as possible, to avoid controversy and expense.
The volumes will be issued by Messrs. Bagster and Sons,
at a price to bring them within the reach of all who are
interested in such subjects. *
I shall be happy to answer any communication addressed
to me upon this subject, and trust that you will promote the
best interests of Biblical Archaeology, by circulating this
notice among youi: friends.
I remain, Sir,
Yours faithfully,
W. R. COOPER.
RECORDS OF THE PAST.
VOL. I. {Second Edition).
ASSYRIAN TEXTS.
CONTENTS :
inscription of r i m mo n -n i r ar i .
By rev. a. h: sayce, m.a.
INSCRIPTION OF K H A M M U R AB I.
By h. fox talbot; f.r.s.
MONOLITH INSCRIPTION OF S AMAS-RIMMO N.
By rev. a. H. sayce, M.A.
BELLINO'S CYLINDER OF SENNACHERIB.
By H. fox TALBOT, F.R.S.
TAYLOR'S CYLINDER OF SENNACHERIB.
By H. FOX TALBOT, F.R.S.
ANNALS OF ASSURBANIPAL (CYLINDER A).
By GEORGE SMITH.
BEHISTUN INSCRIPTION OF DARIUS.
By sir H. RAWLINSON, K.C.B., D.C.L.
BABYLONIAN EXORCISMS.
By rev. a. H. sayce, MA.
PRIVATE WILL OF SENNACHERIB.
By rev. a. H. sayce, M.A.
ASSYRIAN PRIVATE CONTRACT TABLETS.
By rev. a. H. sayce, M.A.
LEGEND OF THE DESCENT OF ISHTAR.
By H. fox TALBOT, F.R.S.
ASSYRIAN ASTRONOMICAL TABLETS.
By rev. A. H. SAYCE, M.A.
ASSYRIAN CALENDAR.
By rev. a. H. sayce, M.A.
TABLES OF ASSYRIAN WEIGHTS AND MEASURES.
By REV. A. H. SAYCE, M.A.
LISTS OF FURTHER TEXTS, ASSYRIAN AND
• EGYPTIAN.
Selected by GEORGE SMITH, and P. LE PAGE RENOUF.
RECORDS OF THE PAST.
VOL. II. {Second Edition).
EGYPTIAN TEXTS.
CONTENTS:
INSCRIPTION OF UNA.
By S. birch, LL.D.
INSTRUCTIONS OF AMENEMHAT I.
By G. MASPERO.
ANNALS OF THOTHMES III.
Statistical Tablet. Tablet of Thothmes III. Battle op MEGiDoa
Inscbiption of Amen-em-heb.
By S. birch, LL.D.
THE WARS OF RAMESES II WITH THE KHITA.
By prof. E. L. LUSHINGTON.
INSCRIPTION OF PIANCHI MER-AMON.
By rev. F. C. cook, M.A., Canon of Exeter.
TABLET OF NEWER-HOTEP.
By PAUL PIERRET.
TRAVELS OF AN EGYPTIAN.
By FRANCOIS CHABAS.
THE LAMENTATIONS OF ISIS AND NEPHTHYS.
By p. J. DE HORRACK.
HYMN TO AMEN-RA.
By C. W. GOODWIN, M.A.
THE TALE OF THE TWO BROTHERS.
By p. LE page RENOUF.
THE TALE OF THE DOOMED PRINCE.
By C W. GOODWIN, M.A.
EGYPTIAN CALENDAR. TABLE OF DYNASTIES-
EGYPTIAN MEASURES AND WEIGHTS.
LISTS OF FURTHER TEXTS, ASSYRIAN <ANU
EGYPTIAN.
Selected by GEORGE SMITH and P. LE PAGE RENOUF.
RECORDS OF THE PAST. .
VOL. III.
ASSYRIAN TEXTS.
CONTENTS:
EARLY HISTORY OF BABYLONIA.
BY GEORGE SMITH.
TABLET OF ANCIENT ACCADIAN LAWS.
SYNCHRONOUS HISTORY OF ASSYRIA AND
BABYLONIA.
BY REV. A. H. SAYCE, M.A.
ANNALS OF ASSUR-N AS I R-PAL.
BY REV. J. M. RODWELL, M.A.
KURKH INSCRIPTION OF S H ALM AN ESER.
BY REV. A. H. SAYCE, M.A.
INSCRIPTION OF ESARHADDON.
SECOND INSCRIPTION OF ESARHADDON.
BY H. F. TALBOT, F.R.S.
AN ACCADIAN LITURGY.
BY REV. A. H. SAYCE, M.A.
SACRED ASSYRIAN POETRY.
BY H. F. TALBOT, F.R.S.
BABYLONIAN CHARMS.
BY REV. A. H. SAYCE, M.A.
LIST OF FURTHER TEXTS.
VOL. X. 13
RECORDS OF THE PAST.
VOL. IV.
EGYPTIAN TEXTS.
CONTENTS:
HISTORICAL TEXTS:—
ANNALS OF THOTHMES III.:—
Inscription of Anebni. Inscription of Aahmes. Obelisk of the
Lateran,
BV S. BIRCH, LL.D.
OBELISK OF RAMESES II.
BY FRANCOIS CHABAS.
TREATY OF PEACE BETWEEN RAMESES IL AND
THE HITTITES.
BY C. W. GOODWIN. M.A.
TABLET OF 400 YEARS.
INVASION OF EGYPT BY THE GREEKS IN
THE REIGN OF MENEPHTAH.
DIRGE OF MENEPHTAH. POSSESSED PRINCESS.
BY S. BIRCH, LL.D.
TABLET OF AHMES.
BY PAUL PIF.RRET.
NEAPOLITAN STELE.
BY C. W. GOODWIN, M.A.
ROSETTA STONE.
BY S. BIRCH, LL.D.
ETHIOPIAN ANNALS:—
STELE OF THE DREAM.
BY G. MASPERO.
INSCRIPTION OF QUEEN MADSENEN.
BY PAUL PIERRET.
STELE OF THE EXCOMMUNICATION.
BY G. MASPERO.
MYTHOLOGICAL AND ROMANTIC TEXTS:—
HYMN TO OSIRIS.
BY FRANCOIS CHABAS.
HYMN TO THE NILE.
BY REV. F. C. COOK.
FESTAL DIRGE OF THE EGYPTIANS.
BY C. W. GOODWIN, M.A.
BOOK OF RESPIRATIONS.
BY P. J. DE HORRACK.
TALE OF SETNAU.
BY P. LE PAGE RENOUF.
LIST OF FURTHER TEXTS.
RECORDS OF THE PAST.
VOL. V.
ASSYRIAN TEXTS,
HISTORICAL TEXTS:
LEGEND OF THE INFANCY OF SARGINA 1.
BY H. F. TALBOT, F.R.S.
INSCRIPTION OF T I GL AT H- PI LES ER I.
BY SIR HENRY RAWLINSON, K.C.B., D.C.L., ETC.
BLACK OBELISK INSCRIPTION OF SHALMANESER H.
BY REV. A. H. SAYCE, M.A.
INSCRIPTION OF T IGL ATH-PILES ER II.
BY REV. J. M. RODWELL, M.A.
EARLY HISTORY OF BABYLONIA, PART H.
BY GEORGE SMITH.
INSCRIPTION OF NEBUCHADNEZZAR.
BY REV. J. M. RODWELL, M.A.
INSCRIPTION OF NERIGLISSAR.
BY REV. J. M. RODWELL, M.A.
INSCRIPTION OF NABONIDUS.
BY H. F. TALBOT, F.R.S.
INSCRIPTION OF DARIUS AT N AKS HI-RUSTAM.
BY H. F. TALBOT, F.R.S.
MYTHICAL TEXTS:
ACCADIAN HYMN TO ISTAR.
BY REV. A. H. SAYCE, M.A.
WAR OF THE SEVEN EVIL SPIRITS AGAINST HEAVEN.
BY H. F. TALBOT, F.R.S. '
TABLES OF OMENS.
BY REV. A. H. SAYCE, M.A.
LIST OF FURTHER TEXTS.
13*
RECORDS OF THE PAST.
VOL. VI.
EGYPTIAN TEXTS.
CONTENTS:
SEPULCHRAL INSCRIPTION OF AMENI.
BY S. BIRCH, LL.D-
INSCRIPTION OF AAHMES, SON OF ABANA
BY P. LE PAGE RENOUF.
LETTER OF PANBESA.
BY C. W. GOODWIN, M.A.
ANNALS OF RAMESES IH.:—
THE CONQUESTS IN ASIA.
BY S. BIRCH, LL.D.
GREAT HARRIS PAPYRUS, PART I.
BY PROFESSOR EISENLOHR AND S. BIRCH, LL.D.
STELE OF THE CORONATION.
BY G. MASPERO.
THE INSCRIPTION OF THE GOVERNOR NES-HOR.
BY 'PAUL PIERRET.
STELE OF KING HORSIATEF.
BY G. MASPERO.
HYMNS TO AMEN.
BY C. W. GOODWIN, M.A.
INSCRIPTION OF THE DESTRUCTION OF MANKIND.
BY EDOUARD NAVILLE.
EGYPTIAN MAGICAL TEXT.
BY S. BIRCH, LL.D.
THE SONG OF THE HARPER.
BY LUDWIG STERN.
THE STORY OF SANEHA.
BY C. W. GOODWIN, M.A.
THE TALE OF THE GARDEN OF FLOWERS.
BY FRANCOIS CHABAS.
LIST OF FURTHER TEXTS.
RECORDS OF THE PAST.
VOL. VII.
ASSYRIAN TEXTS.
CONTENTS:
INSCRIPTION OF AGU-KAK-RIM I.
BY W. ST. CHAD BOSCAWEN.
STANDARD INSCRIPTION OF AS HU R-A KH-BAU
BY H. FOX TALBOT, F.R.S.
MONOLITH OF AS HU R-A K H-B A L.
BY H. FOX TALBOT, F.R.S.
ANNALS OF SARGON.
BY DR. J. OPPERT.
BULL INSCRIPTION OF SENNACHERIB.
BY REV. J. M. ROD WELL, M.A.
A PRAYER AND A VISION.
BY H. FOX TALBOT, F.R.S.
SENKEREH INSCRIPTION OF NEBUCHADNEZZAR.
BY H. FOX TALBOT, F.R.S.
BIRS-NIMRUD INSCRIPTION OF NEBUCHADNEZZAR.
BY H. FOX TALBOT, F.R.S.
SUSIAN TEXTS.
BY DR. J. OPPERT.
MEDIAN VERSION OF THE BEHISTUN INSCRIPTION.
BY DR. J. OPPERT.
THREE ASSYRIAN DEEDS.
BY DR. J. OPPERT.
ANCIENT BABYLONIAN MORAL AND POLITICAL PRECEPTS.
BY REV. A. H. SAYCE, M.A.
THE REVOLT IN HEAVEN.
BY H. FOX TALBOT, F.R.S.
LEGEND OF THE TOWER OF BABEL.
BY W. ST. CHAD BOSCAWEN.
ELEVENTH TABLET OF THE IZDUBAR LEGENDS.
BY THE LATE GEORGE SMITH.
ACCADIAN PENITENTIAL PSALM.
BY REV. A. H. SAYCE, M.A.
BABYLONIAN SAINTS' CALENDAR.
BY REV. A. H. SAYCE, M.A.
LISTS OF FURTHER TEXTS.
RECORDS OF THE PAST.
VOL. VIII.
EGYPTIAN TEXTS.
CONTENTS:
FRAGMENT OF THE FIRST SALLIER PAPYRUS.
BY PROF. E. L. LUSHINGTON, LL.D., D.C.L.
ANNALS OF RAMESES III.:—
THE GREAT HARRIS PAPYRUS.
BY PROF. EISENLOHR AND S. BIRCH, LL.D.
ABSTRACT OF A CASE OF CONSPIRACY.
BY P. LE PAGE RENOUF.
INSCRIPTION OF THE GOLD MINES AT RHEDESIEH
AND KUBAN.
BY S. BIRCH, LL.D.
DECREE OF CANOPUS.
BY S. BIRCH, LL.D.
THE GREAT MENDES STELE.
TRANSLATED FROM BRUGSCH-BEY.
THE LITANY OF RA.
BY EDOUARD NAVILLE.
HYMN TO RA-HARMACHIS.
BY PROF. E. L. LUSHINGTON, LL.D., D.C.L.
INSCRIPTION OF DARIUS AT EL-KHARGEH.
BY S. BIRCH, LL.D.
THE PRAISE OF LEARNING.
BY S. EIRCH, LL.D.
THE PAPYRUS OF MORAL PRECEPTS
BY M. THEOD. DEVERIA.
LISTS OF FURTHER TEXTS.
RECORDS OF THE PAST.
VOL. IX.
ASSYRIAN TEXTS.
CONTENTS:
GREAT INSCRIPTION IN THE PALACE OF KHORSABAU.
BY PROF. DR. JULIUS OPPERT.
THE BAVIAN INSCRIPTION OF SENNACHERIB.
BY THEOPHILUS GOLDRIDGE PINCHES.
INSCRIPTION OF MERODACH BALADAN III.
BY REV. J. M. ROD WELL, M.A.
ANNALS OF ASSWRBAN I P AL.
BY THE LATE GEORGE SMITH.
INSCRIPTIONS OF THE PERSIAN MONARCHS.
BY PROF. DR. JULIUS OPPERT.
BABYLONIAN PUBLIC DOCUMENTS.
BY MM. OPPERT AND MENANT.
INSCRIPTION ON THE SARCOPHAGUS OF KING ESMUNAZAR.
BY PROF. DR. JULIUS OPPERT.
CHALDEAN ACCOUNT OF THE CREATION.
BY THE LATE H. FOX TALBOT, F.R.S.
ISHTAR AND IZDUBAR.
BY THE LATE H. FOX TALBOT, F.R.S.
THE TWELFTH IZDUBAR LEGENDS.
BY WILLIAM ST. CHAD BOSCAWEN.
THE FIGHT BETWEEN BEL, AND THE DRAGON.
BY THE LATE H. FOX TALBOT, F.R.S.
ACCADIAN POEM ON THE SEVEN EVIL SPIRITS.
BY REV. A. H. SAYCE, M.A.
FRAGMENT OF AN ASSYRIAN PRAYER AFTER A BAD
DREAM.
BY REV. A. H. SAYCE, M.A.
LISTS OF FURTHER TEXTS.
SAMUEL BAGSTER AND SONS,
IS, PATERNOSTER ROW, LONDON.
{Messrs. Bolster's Catalogue, with Illustrated Supplement of Specimen
Pages, by Post, Free.)
ARCHAIC CLASSICS:
Published under the Sanction of the Society of Biblical Archaology.
AN ELEMENTARY
GRAMMAR AND READING BOOK
OF
THE ASSYRIAN LANGUAGE:
IN THE CUNEIFORM CHARACTER ;
Containing' the most complete Syllabary yet extant, and which will serve
also as a Vocabulary of both Accadian and Assyrian.
Second Edition, Revised and Corrected,
BY REV. A. H. SAYCE, M.A.
Deputy Professor of Comparative Pkitoiogy, Osford.
Quarto, Cloth, ys. 6d.
AN ELEMENTARY MANUAL
OF
THE EGYPTIAN LANGUAGE
WITH AN
INTERLINEARY READING BOOK:
IN THE HIEROGLYPHIC CHARACTER.
BY P. LE PAGE RENOUF.
Quarto, Cloth, js. 6d.
EGYPTIAN TEXTS.
SELECTED AND EDITED BY S. BIRCH, LL.D.
FOR THE USE OF STUDENTS.
Part I : Text, Transliteration, and Translation. Part II : Text and
Transliteration. Part 111: Texts Dissected for Analysis. Part IV:
Determinatives; with List of Syllabic Si^ns, and List of Cartouches
of Egyptian Sovereigns.
Quarto, Cloth, I2s.
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